+ Saṃyutta Nikāya (SN)
Connected collection (of suttas)
+ 000 – Table of Contents: 56 Saṃyuttas in SN + all - all SN-q 1 - SN 1 Devatā Saṃyutta: Connected Discourses with Devatas (Deities)
SN-q 2 - SN 2 Devaputta Saṃyutta: Connected Discourses with the Sons of the Devas
SN-q 3 - SN 3 Kosala Saṃyutta: Connected Discourses with the King of Kosala
SN-q 4 - SN 4 Māra Saṃyutta: Connected Discourses with Māra
SN-q 5 - SN 5 Bhikkhunī Saṃyutta: Connected Discourses with the Nuns
SN-q 6 - SN 6 Brahma Saṃyutta: Connected Discourses with Brahmās
SN-q 7 - SN 7 Brāhmaṇa Saṃyutta: Connected Discourses with Brahmins
SN-q 8 - SN 8 Vaṅgīsa Saṃyutta: Connected Discourses with Vaṅgīsa
SN-q 9 - SN 9 Vana Saṃyutta: Connected Discourses on the Forest
SN-q 10 - SN 10 Yakkha Saṃyutta: Connected Discourses with Yakkhas
SN-q 11 - SN 11 Sakka Saṃyutta: Connected Discourses with Sakka
SN-q 12 - SN 12 Nidāna Saṃyutta: Connected Discourses on Causation
SN-q 13 - SN 13 Abhisamaya Saṃyutta: Connected Discourses on Realization
SN-q 14 - SN 14 Dhātu Saṃyutta: Connected Discourses on Elements
SN-q 15 - SN 15 Anamatagga Saṃyutta: Connected Discourses on the Conceit ‘I Am’
SN-q 16 - SN 16 Kassapa Saṃyutta: Connected Discourses with Kassapa
SN-q 17 - SN 17 Lābhasakkāra Saṃyutta: Connected Discourses on Gains and Honour
SN-q 18 - SN 18 Rāhula Saṃyutta: Connected Discourses with Rāhula
SN-q 19 - SN 19 Lakkhaṇa Saṃyutta: Connected Discourses with Lakkhaṇa
SN-q 20 - SN 20 Opamma Saṃyutta: Connected Discourses on Comparisons
SN-q 21 - SN 21 Bhikkhu Saṃyutta: Connected Discourses with Monks
SN-q 22 - SN 22 Khandha Saṃyutta: Connected Discourses on the Aggregates
SN-q 23 - SN 23 Rādhā Saṃyutta: Connected Discourses with Rādhā
SN-q 24 - SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views
SN-q 25 - SN 25 Okkantika Saṃyutta: Connected Discourses on Entering
SN-q 26 - SN 26 Uppāda Saṃyutta: Connected Discourses on Arising
SN-q 27 - SN 27 Kilesa Saṃyutta: Connected Discourses on Defilements
SN-q 28 - SN 28 Sāriputta Saṃyutta: Connected Discourses with Sāriputta
SN-q 29 - SN 29 Nāga Saṃyutta: Connected Discourses with Nāgas
SN-q 30 - SN 30 Supaṇṇa Saṃyutta: Connected Discourses with Supaṇṇas
SN-q 31 - SN 31 Gandhabba Saṃyutta: Connected Discourses with Gandhabbas
SN-q 32 - SN 32 Valāhaka Saṃyutta: Connected Discourses with Cloud Devas
SN-q 33 - SN 33 Vacchagotta Saṃyutta: Connected Discourses with Vacchagotta
SN-q 34 - SN 34 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN-q 35 - SN 35 Saḷāyatana Saṃyutta: Connected Discourses on the Six Sense Bases
SN-q 36 - SN 36 Vedanā Saṃyutta: Connected Discourses on Feeling
SN-q 37 - SN 37 Mātugāma Saṃyutta: Connected Discourses on Wives and Mothers
SN-q 38 - SN 38 Jambukhādaka Saṃyutta: Connected Discourses with Jambukhādaka
SN-q 39 - SN 39 Samaṇḍaka Saṃyutta: Connected Discourses with Samaṇḍaka
SN-q 40 - SN 40 Moggallāna Saṃyutta: Connected Discourses with Moggallāna
SN-q 41 - SN 41 Citta Saṃyutta: Connected Discourses with Citta
SN-q 42 - SN 42 Gāmaṇi Saṃyutta: Connected Discourses with Village Headmen
SN-q 43 - SN 43 Asaṅkhata Saṃyutta: Connected Discourses on the Unconditioned
SN-q 44 - SN 44 Avyākata Saṃyutta: Connected Discourses on the Undetermined
SN-q 45 - SN 45 Magga Saṃyutta: Connected Discourses on the Path
SN-q 46 - SN 46 Bojjhaṅga Saṃyutta: Connected Discourses on the Factors of Enlightenment
SN-q 47 - SN 47 Satipaṭṭhāna Saṃyutta: Connected Discourses on the Foundations of Mindfulness
SN-q 48 - SN 48 Indriya Saṃyutta: Connected Discourses on the Faculties
SN-q 49 - SN 49 Sammappadhāna Saṃyutta: Connected Discourses on the Right Strivings
SN-q 50 - SN 50 Bala Saṃyutta: Connected Discourses on the Powers
SN-q 51 - SN 51 Iddhipāda Saṃyutta: Connected Discourses on the Bases for Spiritual Power
SN-q 52 - SN 52 Anuruddha Saṃyutta: Connected Discourses with Anuruddha
SN-q 53 - SN 53 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN-q 54 - SN 54 Ānāpāna Saṃyutta: Connected Discourses on Breathing
SN-q 55 - SN 55 Sotāpatti Saṃyutta: Connected Discourses on Stream-Entry
SN-q 56 - SN 56 Sacca Saṃyutta: Connected Discourses on the Truths
+ The 5 chapters of SN
The Saṃyutta Nikāya is one of the five major collections
in the Suttas of the Pāḷi Canon,
organized into thematically grouped discourses.
Here's a brief overview of 5 of its chapters (saṃyuttas):
**1. Sagāthā-vagga (Chapters with Verses)** -
Contains dialogues between the Buddha and deities,
including conversations with devas and Māra (the tempter).
These often explore themes of spiritual practice,
temptation, and the path to liberation through poetic exchanges.
**2. Nidāna-vagga (Book of Causation)** -
Focuses on dependent origination (paṭicca-samuppāda),
the fundamental Buddhist teaching on how suffering arises through a chain of conditions.
It explores the links between ignorance,
craving, and rebirth.
**3. Khandha-vagga (Book of Aggregates)** -
Examines the five aggregates (form,
feeling, perception, mental formations,
consciousness) that constitute individual existence.
It shows how clinging to these aggregates leads to suffering.
**4. Saḷāyatana-vagga (Book of Six Sense Bases)** -
Discusses the six internal sense bases (eye, ear, nose, tongue, body, mind)
and their corresponding external objects,
exploring how sensory contact leads to craving and how to achieve liberation through understanding this process.
**5. Magga-vagga (Book of the Path)** -
Details the Noble Eightfold Path and other practices leading to enlightenment,
including discussions on right view,
right effort, right remembering (sati), and undistractible-lucidity.
Each saṃyutta contains numerous short suttas organized around its central theme.
❧
§ – Sa-gāthā-vaggo: with verses chapter (1 of 5)SN-q 1 - SN 1 Devatā Saṃyutta: Connected Discourses with Devatas (Deities)
SN-q 2 - SN 2 Devaputta Saṃyutta: Connected Discourses with the Sons of the Devas
SN-q 3 - SN 3 Kosala Saṃyutta: Connected Discourses with the King of Kosala
SN-q 4 - SN 4 Māra Saṃyutta: Connected Discourses with Māra
SN-q 5 - SN 5 Bhikkhunī Saṃyutta: Connected Discourses with the Nuns
SN-q 6 - SN 6 Brahma Saṃyutta: Connected Discourses with Brahmās
SN-q 7 - SN 7 Brāhmaṇa Saṃyutta: Connected Discourses with Brahmins
SN-q 8 - SN 8 Vaṅgīsa Saṃyutta: Connected Discourses with Vaṅgīsa
SN-q 9 - SN 9 Vana Saṃyutta: Connected Discourses on the Forest
SN-q 10 - SN 10 Yakkha Saṃyutta: Connected Discourses with Yakkhas
SN-q 11 - SN 11 Sakka Saṃyutta: Connected Discourses with Sakka
SN 1 Devatā Saṃyutta: Connected Discourses with Devatas (Deities)
(cst6)
(derived from B. Sujato 2018/12)
gods.
Saṃyutta Nikāya 1
Linked Discourses 1
+ § – SN 1 vagga 1 Naḷa: A Reed+ all - all
SN 1.1 Oghataraṇa: Crossing the Flood
1. Oghataraṇasutta
1. Crossing the Flood
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.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“kathaṃ nu tvaṃ, mārisa, oghamatarī”ti?
“Good sir, how did you cross the flood?”
“Appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatarin”ti.
“Neither standing nor swimming, sir, I crossed the flood.”
“Yathākathaṃ pana tvaṃ, mārisa, appatiṭṭhaṃ anāyūhaṃ oghamatarī”ti?
“But in what way did you cross the flood neither standing nor swimming?”
“Yadāsvāhaṃ, āvuso, santiṭṭhāmi tadāssu saṃsīdāmi;
“When I stood, I became submerged.
yadāsvāhaṃ, āvuso, āyūhāmi tadāssu nibbuyhāmi.
And when I swam, I was swept away.
Evaṃ khvāhaṃ, āvuso, appatiṭṭhaṃ anāyūhaṃ oghamatarin”ti.
That’s how I crossed the flood neither standing nor swimming.”
“Cirassaṃ vata passāmi,
“After a long time I see
brāhmaṇaṃ parinibbutaṃ;
a brahmin nirvana'd.
Appatiṭṭhaṃ anāyūhaṃ,
Neither standing nor swimming,
tiṇṇaṃ loke visattikan”ti.
he’s crossed over clinging to the world.”
Idamavoca sā devatā.
This is what that deity said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho sā devatā:
“samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
SN 1.2 Nimokkha: Liberation
2. Nimokkhasutta
2. Liberation
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca:
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Jānāsi no tvaṃ, mārisa, sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti?
“Good sir, do you know the liberation, emancipation, and seclusion for sentient beings?”
“Jānāmi khvāhaṃ, āvuso, sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti.
“I do, sir.”
“Yathākathaṃ pana tvaṃ, mārisa, jānāsi sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti?
“But in what way do you know this?”
“Nandībhavaparikkhayā,
“Because of ending the relishing of rebirth,
Saññāviññāṇasaṅkhayā;
and the finishing of perception and consciousness,
Vedanānaṃ nirodhā upasamā,
and the cessation and stilling of feelings:
Evaṃ khvāhaṃ āvuso jānāmi;
that, sir, is how I know
Sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti.
the liberation, emancipation, and seclusion of sentient beings.”
3. Upanīyasutta
3. Led On
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 1.4 Accenti: Time Flies
4. Accentisutta
4. Time Flies
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 1.5 Katichinda: Cut How Many?
5. Katichindasutta
5. Cut How Many?
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Kati chinde kati jahe,
“Cut how many? Drop how many?
kati cuttari bhāvaye;
How many more should be developed?
Kati saṅgātigo bhikkhu,
How many kinds of clinging must a monk get over
oghatiṇṇoti vuccatī”ti.
before you call them a flood crosser?”
“Pañca chinde pañca jahe,
“Five to cut, five to drop,
pañca cuttari bhāvaye;
and five more to develop.
Pañca saṅgātigo bhikkhu,
A monk must get over five kinds of clinging
oghatiṇṇoti vuccatī”ti.
before you call them a flood crosser.”
6. Jāgarasutta
6. Awake
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Kati jāgarataṃ suttā,
“How many sleep while others wake?
kati suttesu jāgarā;
How many wake among the sleeping?
Katibhi rajamādeti,
By how many do you gather dust?
katibhi parisujjhatī”ti.
By how many are you cleansed?”
“Pañca jāgarataṃ suttā,
“Five sleep while others wake.
pañca suttesu jāgarā;
Five wake among the sleeping.
Pañcabhi rajamādeti,
By five you gather dust.
pañcabhi parisujjhatī”ti.
By five you’re cleansed.”
SN 1.7 Appaṭividita: Not Comprehending
7. Appaṭividitasutta
7. Not Comprehending
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Yesaṃ dhammā appaṭividitā,
“Those who don’t comprehend the Dharmas,
Paravādesu nīyare;
who may be led astray in the doctrines of others;
Suttā te nappabujjhanti,
asleep, they have not woken up:
Kālo tesaṃ pabujjhitun”ti.
it is time for them to wake!”
“Yesaṃ dhammā suppaṭividitā,
“Those who clearly comprehend the Dharmas,
Paravādesu na nīyare;
who won’t be led astray by the doctrines of others;
Te sambuddhā sammadaññā,
they’ve woken up, they rightly know,
Caranti visame saman”ti.
they live smoothly in the rough.”
SN 1.8 Susammuṭṭha: Very Confused
8. Susammuṭṭhasutta
8. Very Confused
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Yesaṃ dhammā susammuṭṭhā,
“Those who are very confused about the Dharmas,
paravādesu nīyare;
who may be led astray in the doctrines of others;
Suttā te nappabujjhanti,
asleep, they have not woken up:
kālo tesaṃ pabujjhitun”ti.
it is time for them to wake!”
“Yesaṃ dhammā asammuṭṭhā,
“Those who are unconfused about the Dharmas,
paravādesu na nīyare;
who won’t be led astray by the doctrines of others;
Te sambuddhā sammadaññā,
they’ve woken up, they rightly know,
caranti visame saman”ti.
they live smoothly in the rough.”
SN 1.9 Mānakāma: Fond of Conceit
9. Mānakāmasutta
9. Fond of Conceit
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Na mānakāmassa damo idhatthi,
“Someone who’s fond of conceit can’t be tamed,
Na monamatthi asamāhitassa;
and someone without undistractible-lucidity can’t be a sage.
Eko araññe viharaṃ pamatto,
Living negligent alone in the wilderness,
Na maccudheyyassa tareyya pāran”ti.
they can’t pass beyond Death’s domain.”
“Mānaṃ pahāya susamāhitatto,
“Having given up conceit, serene within oneself,
Sucetaso sabbadhi vippamutto;
with a healthy heart, everywhere released;
Eko araññe viharaṃ appamatto,
living diligent alone in the wilderness,
Sa maccudheyyassa tareyya pāran”ti.
they pass beyond Death’s domain.”
SN 1.10 Arañña: Wilderness
10. Araññasutta
10. Wilderness
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, that deity addressed the Buddha in verse:
“Araññe viharantānaṃ,
“Living in the wilderness,
santānaṃ brahmacārinaṃ;
peaceful spiritual practitioners
Ekabhattaṃ bhuñjamānānaṃ,
eat just one meal a day:
kena vaṇṇo pasīdatī”ti.
so why is their complexion so clear?”
“Atītaṃ nānusocanti,
“They don’t worry about the past,
nappajappanti nāgataṃ;
nor do they long for the future;
Paccuppannena yāpenti,
feeding on whatever comes in the present day,
tena vaṇṇo pasīdati.
that’s why their complexion is so clear.
Anāgatappajappāya,
Because they long for the future,
atītassānusocanā;
and worry about the past,
Etena bālā sussanti,
fools wither away,
naḷova harito luto”ti.
like a green reed mowed down.”
end of section [1..1.. - SN 1 vagga 1 Naḷa: A Reed] ❧
+ § – SN 1 vagga 2 Nandana: The Garden of Delight+ all - all
2. Nandanavagga
2. The Garden of Delight
SN 1.11 Nandana: The Garden of Delight
11. Nandanasutta
11. The Garden of Delight
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:
“Bhūtapubbaṃ, bhikkhave, aññatarā tāvatiṃsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
“Once upon a time, monks, a certain deity of the company of the Thirty-Three was amusing themselves in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. On that occasion they recited this verse:
‘Na te sukhaṃ pajānanti,
‘They don’t know pleasure
ye na passanti nandanaṃ;
who don’t see the Garden of Delight!
Āvāsaṃ naradevānaṃ,
It’s the abode of lordly gods,
tidasānaṃ yasassinan’ti.
the glorious host of Thirty!’
Evaṃ vutte, bhikkhave, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi:
When they had spoken, another deity replied with this verse:
‘Na tvaṃ bāle pajānāsi,
‘Fool, don’t you understand
yathā arahataṃ vaco;
the saying of the perfected ones:
Aniccā sabbasaṅkhārā,
all conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho’”ti.
their stilling is true pleasure.’”
12. Nandatisutta
12. Delight
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Nandati puttehi puttimā,
“Your children bring you delight!
Gomā gohi tatheva nandati;
Your cattle also bring you delight!
Upadhīhi narassa nandanā,
For attachments are a man’s delight;
Na hi so nandati yo nirūpadhī”ti.
without attachments there’s no delight.”
“Socati puttehi puttimā,
“Your children bring you sorrow.
Gomā gohi tatheva socati;
Your cattle also bring you sorrow.
Upadhīhi narassa socanā,
For attachments are a man’s sorrow;
Na hi so socati yo nirūpadhī”ti.
without attachments there are no sorrows.”
SN 1.13 Natthiputtasama: Nothing Equals a Child
13. Natthiputtasamasutta
13. Nothing Equals a Child
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Natthi puttasamaṃ pemaṃ,
“There’s no love like that for a child,
natthi gosamitaṃ dhanaṃ;
no wealth equal to cattle,
Natthi sūriyasamā ābhā,
no light like that of the sun,
samuddaparamā sarā”ti.
and of waters the ocean is paramount.”
“Natthi attasamaṃ pemaṃ,
“There’s no love like that for oneself,
natthi dhaññasamaṃ dhanaṃ;
no wealth equal to grain,
Natthi paññāsamā ābhā,
no light like that of wisdom,
vuṭṭhi ve paramā sarā”ti.
and of waters the rain is paramount.”
SN 1.14 Khattiya: warrior-nobles
14. Khattiyasutta
14. warrior-nobles
“Khattiyo dvipadaṃ seṭṭho,
“An warrior-noble is the best of bipeds,
balībaddo catuppadaṃ;
an ox is the best of quadrupeds,
Komārī seṭṭhā bhariyānaṃ,
a maiden is the best of wives,
yo ca puttāna pubbajo”ti.
and a first-born the best of sons.”
“Sambuddho dvipadaṃ seṭṭho,
“A Buddha is the best of bipeds,
ājānīyo catuppadaṃ;
a thoroughbred is the best of quadrupeds,
Sussūsā seṭṭhā bhariyānaṃ,
a good listener is the best of wives,
yo ca puttānamassavo”ti.
and the best of sons is loyal.”
SN 1.15 Saṇamāna: Whispering
15. Saṇamānasutta
15. Whispering
“Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
taṃ bhayaṃ paṭibhāti man”ti.
that seems so scary to me!”
“Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
sā rati paṭibhāti man”ti.
that seems so delightful to me!”
SN 1.16 Niddātandī: Sleepiness and Sloth
16. Niddātandīsutta
16. Sleepiness and Sloth
“Niddā tandī vijambhitā,
“Sleepiness, sloth, and yawning,
Aratī bhattasammado;
discontent, and sleepiness after eating:
Etena nappakāsati,
because of this the noble path
Ariyamaggo idha pāṇinan”ti.
isn’t clear for living creatures here.”
“Niddaṃ tandiṃ vijambhitaṃ,
“Sleepiness, sloth, and yawning,
Aratiṃ bhattasammadaṃ;
discontent, and sleepiness after eating:
Vīriyena naṃ paṇāmetvā,
when this is energetically fended off,
Ariyamaggo visujjhatī”ti.
the noble path is cleared.”
SN 1.17 Dukkara: Hard to Do
17. Dukkarasutta
17. Hard to Do
“Dukkaraṃ duttitikkhañca,
“Hard to do, hard to endure,
abyattena ca sāmaññaṃ;
is the ascetic life for the inept,
Bahūhi tattha sambādhā,
for it has many narrow passes
yattha bālo visīdatī”ti.
where the fool founders.”
“Katihaṃ careyya sāmaññaṃ,
“How many days could an ascetic live
cittañce na nivāraye;
without controlling the mind?
Pade pade visīdeyya,
They’d founder with each step,
saṅkappānaṃ vasānugoti.
under the sway of thoughts.
Kummova aṅgāni sake kapāle,
A monk should collect their thoughts
Samodahaṃ bhikkhu manovitakke;
as a tortoise draws its limbs into its shell.
Anissito aññamaheṭhayāno,
Independent, not disturbing others,
Parinibbuto nūpavadeyya kañcī”ti.
someone who’s nirvana'd wouldn’t blame anyone.”
18. Hirīsutta
18. Conscience
“Hirīnisedho puriso,
“Can a person constrained by conscience
koci lokasmiṃ vijjati;
be found in the world?
Yo nindaṃ apabodhati,
Who shies away from blame,
asso bhadro kasāmivā”ti.
like a fine horse from the whip?”
“Hirīnisedhā tanuyā,
“Few are those constrained by conscience,
ye caranti sadā satā;
who live always rememberful.
Antaṃ dukkhassa pappuyya,
Having reached the end of suffering,
caranti visame saman”ti.
they live smoothly in the rough.”
SN 1.19 Kuṭikā: Little Hut
19. Kuṭikāsutta
19. Little Hut
“Kacci te kuṭikā natthi,
“Don’t you have a little hut?
kacci natthi kulāvakā;
Don’t you have a little nest?
Kacci santānakā natthi,
Don’t you have any networks?
kacci muttosi bandhanā”ti.
Aren’t you free of shackles?”
“Taggha me kuṭikā natthi,
“Indeed I have no little hut.
taggha natthi kulāvakā;
Indeed I have no little nest.
Taggha santānakā natthi,
Indeed I have no networks.
taggha muttomhi bandhanā”ti.
Indeed I’m free from shackles.”
“Kintāhaṃ kuṭikaṃ brūmi,
“What do you think I call a little hut?
kiṃ te brūmi kulāvakaṃ;
What do I call a little nest?
Kiṃ te santānakaṃ brūmi,
What do you think I call a network?
kintāhaṃ brūmi bandhanan”ti.
And what do I call a shackle?”
“Mātaraṃ kuṭikaṃ brūsi,
“You call a mother a little hut;
bhariyaṃ brūsi kulāvakaṃ;
and a wife a little nest.
Putte santānake brūsi,
You call children a network,
taṇhaṃ me brūsi bandhanan”ti.
and you tell me craving’s a shackle.”
“Sāhu te kuṭikā natthi,
“It’s good you have no little hut!
sāhu natthi kulāvakā;
It’s good you have no little nest!
Sāhu santānakā natthi,
It’s good you have no networks!
sāhu muttosi bandhanā”ti.
And good that you’re free from shackles.”
SN 1.20 Samiddhi: With Samiddhi
20. Samiddhisutta
20. With Samiddhi
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme.
At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.
Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe.
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
When he had bathed and emerged from the water he stood in one robe drying himself.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhitā āyasmantaṃ samiddhiṃ gāthāya ajjhabhāsi:
Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, and, standing in the air, addressed him in verse:
“Abhutvā bhikkhasi bhikkhu,
“monk, you seek alms before you eat;
na hi bhutvāna bhikkhasi;
you wouldn’t seek alms after eating.
Bhutvāna bhikkhu bhikkhassu,
But you should eat first, then seek alms:
mā taṃ kālo upaccagā”ti.
don’t let the time pass you by.”
“Kālaṃ vohaṃ na jānāmi,
“I truly don’t know the time;
channo kālo na dissati;
it’s hidden and cannot be seen.
Tasmā abhutvā bhikkhāmi,
That’s why I seek alms before eating:
mā maṃ kālo upaccagā”ti.
don’t let the time pass me by!”
Atha kho sā devatā pathaviyaṃ patiṭṭhahitvā āyasmantaṃ samiddhiṃ etadavoca:
Then that deity landed on the ground and said to Samiddhi:
“daharo tvaṃ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu.
“You’ve gone forth while young, monk. You’re black-haired, blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures.
Bhuñja, bhikkhu, mānusake kāme;
Enjoy human sensual pleasures!
mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvī”ti.
Don’t give up what you see in the present life to chase after what takes time.”
“Na khvāhaṃ, āvuso, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi.
“I’m not, good sir;
Kālikañca khvāhaṃ, āvuso, hitvā sandiṭṭhikaṃ anudhāvāmi.
I’m giving up what takes time to chase after what I see in the present life.
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā;
For the Buddha has said that sensual pleasures take time, with much suffering and distress, and they’re all the more full of drawbacks.
ādīnavo ettha bhiyyo.
Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
But this Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo?
“But in what way, monk, has the Buddha said that sensual pleasures take time, with much suffering and distress, and they’re all the more full of drawbacks?
Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?
And how is this Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ.
“I’m junior, good sir, recently gone forth, newly come to this Dharma and training.
Na tāhaṃ sakkomi vitthārena ācikkhituṃ.
I’m not able to explain this in detail.
Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme.
But the Blessed One, the perfected one, the fully awakened Buddha is staying near Rājagaha in the Hot Springs Monastery.
Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccha.
You should go to him and ask about this matter.
Yathā te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.
And you should remember it in line with the Buddha’s answer.”
“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto.
“It’s not easy for us to approach the Buddha, as he is surrounded by other illustrious deities.
Sace kho tvaṃ, bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti.
If you go to the Buddha and ask him about this matter, we’ll come along and listen to The Dharma.”
“Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca:
“Yes, good sir,” Venerable Samiddhi replied. He went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:
Evaṃ vutte, bhante, sā devatā maṃ etadavoca:
‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto.
Sace kho tvaṃ, bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti.
Sace, bhante, tassā devatāya saccaṃ vacanaṃ, idheva sā devatā avidūre”ti.
“Sir, if that deity spoke the truth, he’ll be close by.”
Evaṃ vutte, sā devatā āyasmantaṃ samiddhiṃ etadavoca:
When he had spoken, that deity said to Samiddhi:
“puccha, bhikkhu, puccha, bhikkhu, yamahaṃ anuppattā”ti.
“Ask, monk, ask! For I have arrived.”
Atha kho bhagavā taṃ devataṃ gāthāhi ajjhabhāsi:
Then the Buddha addressed the deity in verse:
“Akkheyyasaññino sattā,
“Sentient beings who perceive the visible,
akkheyyasmiṃ patiṭṭhitā;
become established in the visible.
Akkheyyaṃ apariññāya,
Not understanding the visible,
yogamāyanti maccuno.
they come under the yoke of Death.
Akkheyyañca pariññāya,
But having fully understood the visible,
Akkhātāraṃ na maññati;
they don’t conceive a seer,
Tañhi tassa na hotīti,
for they have nothing
Yena naṃ vajjā na tassa atthi;
by which they might be described.
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“Na khvāhaṃ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“I don’t understand the detailed meaning of the Buddha’s brief statement.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Samo visesī uda vā nihīno,
“If you conceive that ‘I’m equal,
Yo maññatī so vivadetha tena;
special, or worse’, you’ll get into arguments.
Tīsu vidhāsu avikampamāno,
Unwavering in the face of the three discriminations,
Samo visesīti na tassa hoti;
you’ll have no thought ‘I’m equal or special’.
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“Imassapi khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṃ ājānāmi.
“I don’t understand the detailed meaning of the Buddha’s brief statement.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Pahāsi saṅkhaṃ na vimānamajjhagā,
“Reckoning’s given up, conceit rejected;
Acchecchi taṇhaṃ idha nāmarūpe;
craving for name and form is cut off right here.
Taṃ chinnaganthaṃ anighaṃ nirāsaṃ,
They’ve cut the ties, untroubled and free of hope.
Pariyesamānā nājjhagamuṃ;
Though gods and humans search for them
Devā manussā idha vā huraṃ vā,
in this world and the world beyond, they never find them,
Saggesu vā sabbanivesanesu.
not in heaven nor in any abode.
Sace vijānāsi vadehi yakkhā”ti.
Tell me if you understand, spirit.”
“Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi—
“This is how I understand the detailed meaning of the Buddha’s brief statement:
Pāpaṃ na kayirā vacasā manasā,
“You should never do anything bad
Kāyena vā kiñcana sabbaloke;
by speech or mind or body in all the world.
Kāme pahāya satimā sampajāno,
Having given up sensual pleasures, rememberful and aware,
Dukkhaṃ na sevetha anatthasaṃhitan”ti.
you shouldn’t keep doing what’s painful and pointless.”
end of section [1..2.. - SN 1 vagga 2 Nandana: The Garden of Delight] ❧
+ § – SN 1 vagga 3 Satti: A Sword+ all - all
21. Sattisutta
21. A Sword
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Kāmarāgappahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up sensual desire.”
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Sakkāyadiṭṭhippahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up identity view.”
22. Phusatisutta
22. Impact
“Nāphusantaṃ phusati ca,
“It doesn’t impact a person who doesn’t impact others.
phusantañca tato phuse;
It impacts a person because they impact others.
Tasmā phusantaṃ phusati,
That’s why it impacts someone who impacts:
appaduṭṭhapadosinan”ti.
the one who wrongs one who’s done no wrong.”
“Yo appaduṭṭhassa narassa dussati,
“Whoever wrongs a man who’s done no wrong,
Suddhassa posassa anaṅgaṇassa;
a pure man with a spotless record,
Tameva bālaṃ pacceti pāpaṃ,
the evil backfires on the fool,
Sukhumo rajo paṭivātaṃva khitto”ti.
like fine dust thrown upwind.”
SN 1.23 Jaṭā: Matted Hair
23. Jaṭāsutta
23. Matted Hair
“Antojaṭā bahijaṭā,
“Matted hair within, matted hair without:
Jaṭāya jaṭitā pajā;
these people are tangled up in matted hair.
Taṃ taṃ gotama pucchāmi,
I ask you this, Gotama:
Ko imaṃ vijaṭaye jaṭan”ti.
Who can untangle this tangled mass?”
“Sīle patiṭṭhāya naro sapañño,
“A wise man grounded in ethics,
Cittaṃ paññañca bhāvayaṃ;
developing the mind and wisdom,
Ātāpī nipako bhikkhu,
a ardent and self-disciplined monk,
So imaṃ vijaṭaye jaṭaṃ.
can untangle this tangled mass.
Yesaṃ rāgo ca doso ca,
For those who have discarded
avijjā ca virājitā;
greed, hate, and ignorance—
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
tesaṃ vijaṭitā jaṭā.
the tangle has been untangled.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Paṭighaṃ rūpasaññā ca,
and impingement and perception of form:
etthesā chijjate jaṭā”ti.
it’s there that the tangle is cut.”
SN 1.24 Manonivāraṇa: Shielding the Mind
24. Manonivāraṇasutta
24. Shielding the Mind
“Yato yato mano nivāraye,
“Whatever you’ve shielded the mind from
Na dukkhameti naṃ tato tato;
can’t cause you suffering.
Sa sabbato mano nivāraye,
So you should shield the mind from everything,
Sa sabbato dukkhā pamuccatī”ti.
then you’re freed from all suffering.”
“Na sabbato mano nivāraye,
“You needn’t shield the mind from everything.
Na mano saṃyatattamāgataṃ;
When the mind is under control,
Yato yato ca pāpakaṃ,
you need only shield the mind
Tato tato mano nivāraye”ti.
from the places where bad things come.”
SN 1.25 Arahanta: A Perfected One
25. Arahantasutta
25. A Perfected One
“Yo hoti bhikkhu arahaṃ katāvī,
“Regarding a monk who is perfected, proficient,
Khīṇāsavo antimadehadhārī;
with defilements ended, bearing the final body.
Ahaṃ vadāmītipi so vadeyya,
Would they say, ‘I speak’,
Mamaṃ vadantītipi so vadeyyā”ti.
or even ‘they speak to me’?”
“Yo hoti bhikkhu arahaṃ katāvī,
“Regarding a monk who is perfected, proficient,
Khīṇāsavo antimadehadhārī;
with defilements ended, bearing the final body.
Ahaṃ vadāmītipi so vadeyya,
They would say, ‘I speak’,
Mamaṃ vadantītipi so vadeyya;
and also ‘they speak to me’.
Loke samaññaṃ kusalo viditvā,
Skillful, understanding conventional usage,
Vohāramattena so vohareyyā”ti.
they use these terms as no more than expressions.”
“Yo hoti bhikkhu arahaṃ katāvī,
“Regarding a monk who is perfected, proficient,
Khīṇāsavo antimadehadhārī;
with defilements ended, bearing the final body.
Mānaṃ nu kho so upagamma bhikkhu,
Is such a monk coming close to conceit
Ahaṃ vadāmītipi so vadeyya;
if they’d say, ‘I speak’,
Mamaṃ vadantītipi so vadeyyā”ti.
or even ‘they speak to me’?”
“Pahīnamānassa na santi ganthā,
“Someone who has given up conceit has no ties,
Vidhūpitā mānaganthassa sabbe;
they’re cleared of all the ties of conceit.
Sa vītivatto maññataṃ sumedho,
Though that clever person has transcended conceiving,
Ahaṃ vadāmītipi so vadeyya.
they’d still say, ‘I speak’,
Mamaṃ vadantītipi so vadeyya,
and also ‘they speak to me’.
Loke samaññaṃ kusalo viditvā;
Skillful, understanding conventional usage,
Vohāramattena so vohareyyā”ti.
they use these terms as no more than expressions.”
26. Pajjotasutta
26. Lamps
“Kati lokasmiṃ pajjotā,
“How many lamps are there,
Tehi loko pakāsati;
to shine their light on the world?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
Kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Cattāro loke pajjotā,
“There are four lamps in the world,
pañcamettha na vijjati;
a fifth is not found.
Divā tapati ādicco,
The sun shines by day,
rattimābhāti candimā.
the moon glows at night,
Atha aggi divārattiṃ,
while a fire burns both
tattha tattha pakāsati;
by day and by night.
Sambuddho tapataṃ seṭṭho,
But a Buddha is the best of lights:
esā ābhā anuttarā”ti.
this is the supreme radiance.”
27. Sarasutta
27. Streams
“Kuto sarā nivattanti,
“From where do streams turn back?
kattha vaṭṭaṃ na vattati;
Where does the cycle no more revolve?
Kattha nāmañca rūpañca,
Where do name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over?”
“Yattha āpo ca pathavī,
“Where water and earth,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
SN 1.28 Mahaddhana: Affluent
28. Mahaddhanasutta
28. Affluent
“Mahaddhanā mahābhogā,
“The affluent and the wealthy,
raṭṭhavantopi khattiyā;
even the warrior-nobles who rule the land,
Aññamaññābhigijjhanti,
are greedy of each other,
kāmesu analaṅkatā.
insatiable in sensual pleasures.
Tesu ussukkajātesu,
Among those of such an avid nature,
bhavasotānusārisu;
flowing along the stream of lives,
Kedha taṇhaṃ pajahiṃsu,
who here has given up craving?
ke lokasmiṃ anussukā”ti.
Who in the world is not avid?”
“Hitvā agāraṃ pabbajitā,
“They gave up their house,
hitvā puttaṃ pasuṃ piyaṃ;
their beloved children and cattle, and went forth.
Hitvā rāgañca dosañca,
And they gave up desire and hate,
avijjañca virājiya;
and discarded ignorance.
Khīṇāsavā arahanto,
The perfected ones with defilements ended—
te lokasmiṃ anussukā”ti.
they in the world are not avid.”
SN 1.29 Catucakka: Four Wheels
29. Catucakkasutta
29. Four Wheels
“Catucakkaṃ navadvāraṃ,
“Four are its wheels, and nine its doors;
puṇṇaṃ lobhena saṃyutaṃ;
it’s filled with greed and tied up;
Paṅkajātaṃ mahāvīra,
and it’s born from a bog. Great hero,
kathaṃ yātrā bhavissatī”ti.
how am I supposed to live like this?”
“Chetvā naddhiṃ varattañca,
“Having cut the strap and harness—
icchā lobhañca pāpakaṃ;
wicked desire and greed—
Samūlaṃ taṇhamabbuyha,
and having plucked out craving, root and all:
evaṃ yātrā bhavissatī”ti.
that’s how you’re supposed to live like this.”
SN 1.30 Eṇijaṅgha: Antelope Calves
30. Eṇijaṅghasutta
30. Antelope Calves
“Eṇijaṅghaṃ kisaṃ vīraṃ,
“O hero so lean, with antelope calves,
appāhāraṃ alolupaṃ;
not greedy, eating little,
Sīhaṃvekacaraṃ nāgaṃ,
living alone like a lion or an elephant,
kāmesu anapekkhinaṃ;
you’re not concerned for sensual pleasures.
Upasaṅkamma pucchāma,
We’ve come to ask a question:
kathaṃ dukkhā pamuccatī”ti.
How is one released from all suffering?”
“Pañca kāmaguṇā loke,
“There are five kinds of sensual stimulation in the world,
manochaṭṭhā paveditā;
and the mind is said to be the sixth.
Ettha chandaṃ virājetvā,
When you’ve discarded desire for these,
evaṃ dukkhā pamuccatī”ti.
you’re released from all suffering.”
end of section [1..3.. - SN 1 vagga 3 Satti: A Sword] ❧
+ § – SN 1 vagga 4 Satullapakāyika: The Satullapa Group+ all - all
4. Satullapakāyikavagga
4. The Satullapa Group
31. Sabbhisutta
31. Virtuous
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.
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
seyyo hoti na pāpiyo”ti.
things get better, not worse.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
paññā labbhati nāññato”ti.
wisdom is gained—but not from anyone else.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sokamajjhe na socatī”ti.
you don’t sorrow even among those who sorrow.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
ñātimajjhe virocatī”ti.
you shine among your relatives.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā gacchanti suggatin”ti.
sentient beings go to a good place.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā tiṭṭhanti sātatan”ti.
sentient beings live happily.”
Atha kho aparā devatā bhagavantaṃ etadavoca:
Then another deity said to the Buddha:
“kassa nu kho, bhagavā, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha—
“You’ve all spoken well in your own way. However, listen to me also:
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sabbadukkhā pamuccatī”ti.
you’re released from all suffering.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā tā devatāyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsūti.
Then those deities, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on their right, before vanishing right there.
❧
SN 1.32 Macchari: Stinginess
32. Maccharisutta
32. Stinginess
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Maccherā ca pamādā ca,
“Because of stinginess and negligence
evaṃ dānaṃ na dīyati;
a gift is not given.
Puññaṃ ākaṅkhamānena,
Wanting merit,
deyyaṃ hoti vijānatā”ti.
a smart person would give.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Yasseva bhīto na dadāti maccharī,
“When a miser fails to give because of fear,
Tadevādadato bhayaṃ;
the very thing they’re afraid of comes to pass.
Jighacchā ca pipāsā ca,
The hunger and thirst
Yassa bhāyati maccharī;
that a miser fears
Tameva bālaṃ phusati,
hurt the fool
Asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Te matesu na mīyanti,
“Among the dead they do not die,
panthānaṃva sahabbajaṃ;
those who, like fellow travelers on the road,
Appasmiṃ ye pavecchanti,
are happy to provide, though they have but little.
esa dhammo sanantano.
This is an ancient dharma.
Appasmeke pavecchanti,
Some who have little are happy to provide,
bahuneke na dicchare;
while some who have much don’t wish to give.
Appasmā dakkhiṇā dinnā,
An offering given from little
sahassena samaṃ mitā”ti.
is multiplied a thousand times.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Duddadaṃ dadamānānaṃ,
“Giving what’s hard to give,
dukkaraṃ kamma kubbataṃ;
doing what’s hard to do;
Asanto nānukubbanti,
the wicked don’t act like this,
sataṃ dhammo duranvayo.
for The Dharma of the good is hard to follow.
Tasmā satañca asataṃ,
That’s why the virtuous and the wicked
nānā hoti ito gati;
have different destinations after leaving this place.
Asanto nirayaṃ yanti,
The wicked go to hell,
santo saggaparāyanā”ti.
while the virtuous are bound for heaven.”
Atha kho aparā devatā bhagavato santike etadavoca:
Then another deity said to the Buddha:
“kassa nu kho, bhagavā, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbāsaṃ vo subhāsitaṃ pariyāyena; api ca mamapi suṇātha—
“You’ve all spoken well in your own way. However, listen to me also:
Dhammaṃ care yopi samuñjakaṃ care,
A hundred thousand people making a thousand sacrifices
Dārañca posaṃ dadamappakasmiṃ;
isn’t worth a fraction
Sataṃ sahassānaṃ sahassayāginaṃ,
of one who lives rightly, wandering for gleanings,
Kalampi nāgghanti tathāvidhassa te”ti.
or one who supports their partner from what little they have.”
Atha kho aparā devatā bhagavantaṃ gāthāya ajjhabhāsi:
Then another deity addressed the Buddha in verse:
“Kenesa yañño vipulo mahaggato,
“Why doesn’t that sacrifice of theirs, so abundant and magnificent,
Samena dinnassa na agghameti;
equal the value of a moral person’s gift?
Kathaṃ sataṃ sahassānaṃ sahassayāginaṃ,
How is it that a hundred thousand people making a thousand sacrifices
Kalampi nāgghanti tathāvidhassa te”ti.
isn’t worth a fraction of what’s offered by such a person?”
“Dadanti heke visame niviṭṭhā,
“Some give based on immorality—
Chetvā vadhitvā atha socayitvā;
after injuring, killing, and tormenting.
Sā dakkhiṇā assumukhā sadaṇḍā,
Such an offering—tearful, violent—
Samena dinnassa na agghameti.
in no way equals the value of a moral person’s gift.
Evaṃ sataṃ sahassānaṃ sahassayāginaṃ,
That’s how it is that a hundred thousand people making a thousand sacrifices
Kalampi nāgghanti tathāvidhassa te”ti.
isn’t worth a fraction of what’s offered by such a person.”
end of section [1.32 - SN 1.32 Macchari: Stinginess] ❧
33. Sādhusutta
33. Good
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi:
Standing to one side, one deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
maccherā ca pamādā ca;
Because of stinginess and negligence
Evaṃ dānaṃ na dīyati,
a gift is not given.
puññaṃ ākaṅkhamānena;
Wanting merit,
Deyyaṃ hoti vijānatā”ti.
a smart person would give.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Api ca appakasmimpi sāhu dānaṃ.
Even when one has little, giving is good.
Appasmeke pavecchanti,
Some who have little are happy to provide,
bahuneke na dicchare;
while some who have much don’t wish to give.
Appasmā dakkhiṇā dinnā,
An offering given from little
sahassena samaṃ mitā”ti.
is multiplied a thousand times.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Api ca saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Dānañca yuddhañca samānamāhu;
Giving and warfare are similar, they say,
Appāpi santā bahuke jinanti,
for even a few of the good may conquer the many.
Appampi ce saddahāno dadāti;
If a faithful person gives even a little,
Teneva so hoti sukhī paratthā”ti.
it still brings them happiness in the hereafter.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Api ca dhammaladdhassāpi sāhu dānaṃ.
And it’s also good to give legitimate wealth.
Yo dhammaladdhassa dadāti dānaṃ,
A man who gives legitimate wealth,
Uṭṭhānavīriyādhigatassa jantu;
earned by his efforts and initiative,
Atikkamma so vetaraṇiṃ yamassa,
has passed over Yama’s Vetaraṇi River;
Dibbāni ṭhānāni upeti macco”ti.
that mortal arrives at celestial fields.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Dhammaladdhassāpi sāhu dānaṃ;
And it’s also good to give legitimate wealth.
Api ca viceyya dānampi sāhu dānaṃ.
And it’s also good to give intelligently.
Viceyya dānaṃ sugatappasatthaṃ,
The Holy One praises giving intelligently
Ye dakkhiṇeyyā idha jīvaloke;
to those worthy of offerings here in the world of the living.
Etesu dinnāni mahapphalāni,
What’s given to these is very fruitful,
Bījāni vuttāni yathā sukhette”ti.
like seeds sown in a fertile field.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“Sādhu kho mārisa dānaṃ,
“Good, sir, is giving!
Appakasmimpi sāhu dānaṃ;
Even when one has little, giving is good.
Saddhāyapi sāhu dānaṃ,
And it’s also good to give out of faith.
Dhammaladdhassāpi sāhu dānaṃ;
And it’s also good to give legitimate wealth.
Viceyya dānampi sāhu dānaṃ,
And it’s also good to give intelligently.
Api ca pāṇesupi sādhu saṃyamo.
And it’s also good to be restrained when it comes to living creatures.
Yo pāṇabhūtāni aheṭhayaṃ caraṃ,
One who lives without harming any living being
Parūpavādā na karonti pāpaṃ;
never does bad because of others’ blame;
Bhīruṃ pasaṃsanti na hi tattha sūraṃ,
for in that case they praise the coward, not the brave;
Bhayā hi santo na karonti pāpan”ti.
and the virtuous never do bad out of fear.”
Atha kho aparā devatā bhagavantaṃ etadavoca:
Then another deity said to the Buddha:
“kassa nu kho, bhagavā, subhāsitan”ti?
“Sir, who has spoken well?”
“Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha—
“You’ve all spoken well in your own way. However, listen to me also:
Saddhā hi dānaṃ bahudhā pasatthaṃ,
It’s true that giving is praised in many ways
Dānā ca kho dhammapadaṃva seyyo;
but the path of The Dharma is better than giving,
Pubbe ca hi pubbatare ca santo,
for in days old and older still,
Nibbānamevajjhagamuṃ sapaññā”ti.
the wise and virtuous even attained extinction.”
end of section [1.33 - SN 1.33 Sādhu: Good] ❧
SN 1.34 Nasanti: There’s None
34. Nasantisutta
34. There’s None
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Na santi kāmā manujesu niccā,
“Among humans there are no sensual pleasures that are permanent.
Santīdha kamanīyāni yesu baddho;
Here there are desirable things, bound to which,
Yesu pamatto apunāgamanaṃ,
drunk on which, there’s no coming back.
Anāgantā puriso maccudheyyā”ti.
That person doesn’t return here from Death’s domain.”
“Chandajaṃ aghaṃ chandajaṃ dukkhaṃ,
“Misery is born of desire; suffering is born of desire;
Chandavinayā aghavinayo;
when desire is removed, misery is removed;
Aghavinayā dukkhavinayo”ti.
when misery is removed, suffering is removed.”
“Na te kāmā yāni citrāni loke,
“The world’s pretty things aren’t sensual pleasures.
Saṅkapparāgo purisassa kāmo;
Greedy intention is a person’s sensual pleasure.
Tiṭṭhanti citrāni tatheva loke,
The world’s pretty things stay just as they are,
Athettha dhīrā vinayanti chandaṃ.
but a wise one removes desire for them.
Kodhaṃ jahe vippajaheyya mānaṃ,
You should give up anger and get rid of conceit,
Saṃyojanaṃ sabbamatikkameyya;
and get past all the fetters.
Taṃ nāmarūpasmimasajjamānaṃ,
Sufferings don’t torment the one who has nothing,
Akiñcanaṃ nānupatanti dukkhā.
not clinging to name and form.
Pahāsi saṅkhaṃ na vimānamajjhagā,
Reckoning’s given up, conceit rejected;
Acchecchi taṇhaṃ idha nāmarūpe;
craving for name and form is cut off right here.
Taṃ chinnaganthaṃ anighaṃ nirāsaṃ,
They’ve cut the ties, untroubled and free of hope.
Pariyesamānā nājjhagamuṃ;
Though gods and humans search for them
Devā manussā idha vā huraṃ vā,
in this world and the world beyond, they never find them,
Saggesu vā sabbanivesanesū”ti.
not in heaven nor in any abode.”
“Tañce hi nāddakkhuṃ tathāvimuttaṃ, (iccāyasmā mogharājā)
“If neither gods nor humans see one freed in this way
Devā manussā idha vā huraṃ vā;
in this world or the world beyond,” said Venerable Mogharāja,
Naruttamaṃ atthacaraṃ narānaṃ,
“are those who revere that supreme person,
Ye taṃ namassanti pasaṃsiyā te”ti.
who lives for the good of mankind, also worthy of praise?”
“Pasaṃsiyā tepi bhavanti bhikkhū, (mogharājāti bhagavā)
“The monks who revere one freed in this way
Ye taṃ namassanti tathāvimuttaṃ;
are also worthy of praise, Mogharāja,” said the Buddha.
Aññāya dhammaṃ vicikicchaṃ pahāya,
“But having understood The Dharma and given up doubt,
Saṅgātigā tepi bhavanti bhikkhū”ti.
those monks can get over clinging.”
❧
SN 1.35 Ujjhānasaññi: Disdain
35. Ujjhānasaññisutta
35. Disdain
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā ujjhānasaññikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā vehāsaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Disdainful Group, lighting up the entire Jeta’s Grove, went up to the Buddha, and stood in the air.
Vehāsaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing in the air, one deity recited this verse in the Buddha’s presence:
“Aññathā santamattānaṃ,
“Someone who really is one way,
aññathā yo pavedaye;
but shows themselves another way,
Nikacca kitavasseva,
is like a cheating gambler
bhuttaṃ theyyena tassa taṃ.
who enjoys what was gained by theft.
Yañhi kayirā tañhi vade,
You should only say what you would do;
yaṃ na kayirā na taṃ vade;
you shouldn’t say what you wouldn’t do.
Akarontaṃ bhāsamānaṃ,
The wise will recognize
parijānanti paṇḍitā”ti.
one who talks without doing.”
“Na yidaṃ bhāsitamattena,
“Not just by speaking,
ekantasavanena vā;
nor solely by listening,
Anukkamitave sakkā,
are you able to progress
yāyaṃ paṭipadā daḷhā;
on this hard path,
Yāya dhīrā pamuccanti,
by which wise ones practicing jhāna
jhāyino mārabandhanā.
are released from Māra’s bonds.
Na ve dhīrā pakubbanti,
The wise certainly don’t act like that,
viditvā lokapariyāyaṃ;
for they understand the ways of the world.
Aññāya nibbutā dhīrā,
The wise are nirvana'd by understanding,
tiṇṇā loke visattikan”ti.
they’ve crossed over clinging to the world.”
Atha kho tā devatāyo pathaviyaṃ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ:
Then those deities landed on the ground, bowed with their heads at the Buddha’s feet and said:
“accayo no, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā mayaṃ bhagavantaṃ āsādetabbaṃ amaññimhā.
“We have made a mistake, sir. It was foolish, stupid, and unskillful of us to imagine we could attack the Buddha!
Tāsaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”
Atha kho bhagavā sitaṃ pātvākāsi.
At that, the Buddha smiled.
Atha kho tā devatāyo bhiyyoso mattāya ujjhāyantiyo vehāsaṃ abbhuggañchuṃ.
Then those deities, becoming even more disdainful, flew up in the air.
Ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
One deity recited this verse in the Buddha’s presence:
“Accayaṃ desayantīnaṃ,
“If you don’t give your pardon
yo ce na paṭigaṇhati;
when a mistake is confessed,
Kopantaro dosagaru,
with hidden anger and heavy hate,
sa veraṃ paṭimuñcatī”ti.
you’re fastened tight to enmity.”
“Accayo ce na vijjetha,
“If no mistake is found,
nocidhāpagataṃ siyā;
if no-one’s gone astray,
Verāni na ca sammeyyuṃ,
and enmities are settled,
kenīdha kusalo siyā”ti.
then who could have been unskillful?”
“Kassaccayā na vijjanti,
“Who makes no mistakes?
kassa natthi apāgataṃ;
Who doesn’t go astray?
Ko na sammohamāpādi,
Who doesn’t fall into confusion?
ko ca dhīro sadā sato”ti.
Who is the wise one that’s ever rememberful?”
“Tathāgatassa buddhassa,
“The Realized One, the Buddha,
sabbabhūtānukampino;
compassionate for all beings:
Tassaccayā na vijjanti,
that’s who makes no mistakes,
tassa natthi apāgataṃ;
and that’s who doesn’t go astray.
So na sammohamāpādi,
He doesn’t fall into confusion,
sova dhīro sadā satoti.
for he’s the wise one, ever rememberful.
Accayaṃ desayantīnaṃ,
If you don’t give your pardon
yo ce na paṭigaṇhati;
when a mistake is confessed,
Kopantaro dosagaru,
with hidden anger and heavy hate,
sa veraṃ paṭimuñcati;
you’re fastened tight to enmity.
Taṃ veraṃ nābhinandāmi,
I don’t approve of such enmity,
paṭiggaṇhāmi voccayan”ti.
and so I pardon your mistake.”
end of section [1.35 - SN 1.35 Ujjhānasaññi: Disdain] ❧
36. Saddhāsutta
36. Faith
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Saddhā dutiyā purisassa hoti,
“Faith is a person’s partner.
No ce assaddhiyaṃ avatiṭṭhati;
If faithlessness doesn’t linger,
Yaso ca kittī ca tatvassa hoti,
fame and renown are theirs,
Saggañca so gacchati sarīraṃ vihāyā”ti.
and when they discard this corpse they go to heaven.”
Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi:
Then another deity recited these verses in the Buddha’s presence:
“Kodhaṃ jahe vippajaheyya mānaṃ,
“You should give up anger and get rid of conceit,
Saṃyojanaṃ sabbamatikkameyya;
and get past all the fetters.
Taṃ nāmarūpasmimasajjamānaṃ,
Clingings don’t torment the one who has nothing,
Akiñcanaṃ nānupatanti saṅgā”ti.
not clinging to name and form.”
“Pamādamanuyuñjanti,
“Fools and unintelligent people
bālā dummedhino janā;
devote themselves to negligence.
Appamādañca medhāvī,
But the intelligent protect diligence
dhanaṃ seṭṭhaṃva rakkhati.
as their best treasure.
Mā pamādamanuyuñjetha,
Don’t devote yourself to negligence,
mā kāmarati santhavaṃ;
or delight in sexual intimacy.
Appamatto hi jhāyanto,
For if you’re diligent and practice jhāna,
pappoti paramaṃ sukhan”ti.
you’ll attain the highest happiness.”
SN 1.37 Samaya: The Congregation
37. Samayasutta
37. The Congregation
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi;
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Great Wood, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones.
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of monks.
Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi:
Then four deities of the Pure Abodes, aware of what was happening, thought:
“ayaṃ kho bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi;
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ bhāseyyāmā”ti.
“Why don’t we go to the Buddha and each recite a verse in his presence?”
Atha kho tā devatā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha.
Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
They bowed to the Buddha and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, one deity recited this verse in the Buddha’s presence:
“Mahāsamayo pavanasmiṃ,
“There’s a great congregation in the woods,
Devakāyā samāgatā;
a host of gods have assembled.
Āgatamha imaṃ dhammasamayaṃ,
We’ve come to this righteous congregation
Dakkhitāye aparājitasaṅghan”ti.
to see the invincible Saṅgha!”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Tatra bhikkhavo samādahaṃsu,
“The monks there have undistractible-lucidity,
Cittamattano ujukaṃ akaṃsu;
they’ve straightened out their own minds.
Sārathīva nettāni gahetvā,
Like a charioteer who has taken the reins,
Indriyāni rakkhanti paṇḍitā”ti.
the astute ones protect their senses.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Chetvā khīlaṃ chetvā palighaṃ,
“Having cut the stake and cut the bar,
Indakhīlaṃ ūhacca manejā;
they’re unmoved, with boundary post uprooted.
Te caranti suddhā vimalā,
They live pure and stainless,
Cakkhumatā sudantā susunāgā”ti.
the young dragons tamed by the seer.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
“Ye keci buddhaṃ saraṇaṃ gatāse,
“Anyone who has gone to the Buddha for refuge
Na te gamissanti apāyabhūmiṃ;
won’t go to a plane of loss.
Pahāya mānusaṃ dehaṃ,
After giving up this human body,
Devakāyaṃ paripūressantī”ti.
they swell the hosts of gods.”
❧
SN 1.38 Sakalika: A Splinter
38. Sakalikasutta
38. A Splinter
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati maddakucchismiṃ migadāye.
At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.
Tena kho pana samayena bhagavato pādo sakalikāya khato hoti.
Now at that time the Buddha’s foot had been cut by a splinter.
Bhusā sudaṃ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā;
The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.
tā sudaṃ bhagavā sato sampajāno adhivāseti avihaññamāno.
But he endured with rememberfulness and lucid-discerning, without worrying.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno.
And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.
Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ maddakucchiṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious deities of the Satullapa Group, lighting up the entire Maddukucchi, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi:
Standing to one side, one deity spoke these words of inspiration in the Buddha’s presence:
“nāgo vata, bho, samaṇo gotamo;
“The ascetic Gotama is such an elephant, sir!
nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as an elephant, he endures painful physical feelings that have come up—sharp, severe, acute, unpleasant, and disagreeable—with rememberfulness and lucid-discerning, without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“sīho vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a lion, sir!
sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a lion, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“ājānīyo vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a thoroughbred, sir!
ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a thoroughbred, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“nisabho vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a chief bull, sir!
nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a chief bull, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“dhorayho vata, bho, samaṇo gotamo;
“The ascetic Gotama is such a behemoth, sir!
dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as a behemoth, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“danto vata, bho, samaṇo gotamo;
“The ascetic Gotama is truly tamed, sir!
dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.
And as someone tamed, he endures painful physical feelings … without worrying.”
Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi:
Then another deity spoke these words of inspiration in the Buddha’s presence:
“passa samādhiṃ subhāvitaṃ cittañca suvimuttaṃ, na cābhinataṃ na cāpanataṃ na ca sasaṅkhāraniggayhavāritagataṃ.
“See, his undistractible-lucidity is so well developed, and his mind is so well freed—not leaning forward or pulling back, and not held in place by forceful suppression.
Yo evarūpaṃ purisanāgaṃ purisasīhaṃ purisaājānīyaṃ purisanisabhaṃ purisadhorayhaṃ purisadantaṃ atikkamitabbaṃ maññeyya kimaññatra adassanā”ti.
If anyone imagines that they can overcome such an elephant of a man, a lion of a man, a thoroughbred of a man, a chief bull of a man, a behemoth of a man, a tamed man—what is that but a failure to see?”
“Pañcavedā sataṃ samaṃ,
“Learned in the five Vedas, brahmins practice
Tapassī brāhmaṇā caraṃ;
mortification for a full century.
Cittañca nesaṃ na sammā vimuttaṃ,
But their minds are not properly freed,
Hīnattharūpā na pāraṅgamā te.
for those of base character don’t cross to the far shore.
Taṇhādhipannā vatasīlabaddhā,
Seized by craving, attached to precepts and observances,
Lūkhaṃ tapaṃ vassasataṃ carantā;
they practice rough mortification for a hundred years.
Cittañca nesaṃ na sammā vimuttaṃ,
But their minds are not properly freed,
Hīnattharūpā na pāraṅgamā te.
for those of base character don’t cross to the far shore.
Na mānakāmassa damo idhatthi,
Someone who’s fond of conceit can’t be tamed,
Na monamatthi asamāhitassa;
and someone without undistractible-lucidity can’t be a sage.
Eko araññe viharaṃ pamatto,
Living negligent alone in the wilderness,
Na maccudheyyassa tareyya pāran”ti.
they can’t pass beyond Death’s domain.”
“Mānaṃ pahāya susamāhitatto,
“Having given up conceit, serene within oneself,
Sucetaso sabbadhi vippamutto;
with a healthy heart, everywhere released;
Eko araññe viharamappamatto,
living diligent alone in the wilderness,
Sa maccudheyyassa tareyya pāran”ti.
they pass beyond Death’s domain.”
❧
SN 1.39 Paṭhamapajjunnadhītu: With Pajjunna’s Daughter (1st)
39. Paṭhamapajjunnadhītusutta
39. With Pajjunna’s Daughter (1st)
Evaṃ me sutaṃ—
So I have heard.
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.
Atha kho kokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ mahāvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Kokanadā, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Vesāliyaṃ vane viharantaṃ,
“Staying in the woods of Vesālī
Aggaṃ sattassa sambuddhaṃ;
is the Buddha, best of beings.
Kokanadāhamasmi abhivande,
Kokanadā am I who worships him,
Kokanadā pajjunnassa dhītā.
Kokanadā, Pajjuna’s daughter.
Sutameva pure āsi,
ly I had only heard
Dhammo cakkhumatānubuddho;
The Dharma realized by the seer.
Sāhaṃ dāni sakkhi jānāmi,
But now I know it as a witness
Munino desayato sugatassa.
while the sage, the Holy One teaches.
Ye keci ariyaṃ dhammaṃ,
There are unintelligent people who go about
Vigarahantā caranti dummedhā;
denouncing the noble teaching.
Upenti roruvaṃ ghoraṃ,
They fall into the terrible Hell of Screams
Cirarattaṃ dukkhaṃ anubhavanti.
where they suffer long.
Ye ca kho ariye dhamme,
There are those who have found acceptance and peace
Khantiyā upasamena upetā;
in the noble teaching.
Pahāya mānusaṃ dehaṃ,
After giving up this human body,
Devakāyaṃ paripūressantī”ti.
they swell the hosts of gods.”
SN 1.40 Dutiyapajjunnadhītu: With Pajjunna’s Daughter (2nd)
40. Dutiyapajjunnadhītusutta
40. With Pajjunna’s Daughter (2nd)
Evaṃ me sutaṃ—
So I have heard.
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.
Atha kho cūḷakokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ mahāvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Kokanadā the Younger, Pajjunna’s daughter, lighting up the entire Great Wood, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Idhāgamā vijjupabhāsavaṇṇā,
“Kokanadā, Pajjunna’s daughter, came here,
Kokanadā pajjunnassa dhītā;
beautiful as a flash of lightning.
Buddhañca dhammañca namassamānā,
Revering the Buddha and The Dharma,
Gāthācimā atthavatī abhāsi.
she spoke these verses full of meaning.
Bahunāpi kho taṃ vibhajeyyaṃ,
The Dharma is such that
Pariyāyena tādiso dhammo;
I could analyze it in many different ways.
Saṃkhittamatthaṃ lapayissāmi,
However, I will state the meaning in brief
Yāvatā me manasā pariyattaṃ.
as far as I have learned it by heart.
Pāpaṃ na kayirā vacasā manasā,
You should never do anything bad
Kāyena vā kiñcana sabbaloke;
by speech or mind or body in all the world.
Kāme pahāya satimā sampajāno,
Having given up sensual pleasures, rememberful and aware,
Dukkhaṃ na sevetha anatthasaṃhitan”ti.
you shouldn’t keep doing what’s painful and pointless.”
end of section [1..4.. - SN 1 vagga 4 Satullapakāyika: The Satullapa Group] ❧
+ § – SN 1 vagga 5 Āditta: On Fire+ all - all
5. Ādittavagga
5. On Fire
41. Ādittasutta
41. On Fire
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.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Ādittasmiṃ agārasmiṃ,
“When your house is on fire,
yaṃ nīharati bhājanaṃ;
you rescue the pot
Taṃ tassa hoti atthāya,
that’s useful,
no ca yaṃ tattha ḍayhati.
not the one that’s burnt.
Evaṃ ādittako loko,
And as the world is on fire
jarāya maraṇena ca;
with old age and death,
Nīharetheva dānena,
you should rescue by giving,
dinnaṃ hoti sunīhataṃ.
for what’s given is rescued.
Dinnaṃ sukhaphalaṃ hoti,
What’s given has happiness as its fruit,
nādinnaṃ hoti taṃ tathā;
but not what isn’t given.
Corā haranti rājāno,
Bandits take it, or rulers,
aggi ḍahati nassati.
it’s consumed by fire, or lost.
Atha antena jahati,
Then in the end this corpse is cast off,
Sarīraṃ sapariggahaṃ;
along with all your possessions.
Etadaññāya medhāvī,
Knowing this, a clever person
Bhuñjetha ca dadetha ca;
would enjoy what they have and also give it away.
Datvā ca bhutvā ca yathānubhāvaṃ,
After giving and using according to their means,
Anindito saggamupeti ṭhānan”ti.
blameless, they go to a heavenly place.”
SN 1.42 Kiṃdada: Giving What?
42. Kiṃdadasutta
42. Giving What?
“Kiṃdado balado hoti,
“Giving what do you give strength?
kiṃdado hoti vaṇṇado;
Giving what do you give beauty?
Kiṃdado sukhado hoti,
Giving what do you give happiness?
kiṃdado hoti cakkhudo;
Giving what do you give vision?
Ko ca sabbadado hoti,
And who is the giver of all?
taṃ me akkhāhi pucchito”ti.
Please answer my question.”
“Annado balado hoti,
“Giving food you give strength.
vatthado hoti vaṇṇado;
Giving clothes you give beauty.
Yānado sukhado hoti,
Giving a vehicle you give happiness.
dīpado hoti cakkhudo.
Giving a lamp you give vision.
So ca sabbadado hoti,
And the giver of all
yo dadāti upassayaṃ;
is the one who gives a residence.
Amataṃ dado ca so hoti,
But a person who teaches the Dhamma
yo dhammamanusāsatī”ti.
gives the gift of the Deathless.”
43. Annasutta
43. Food
“Annamevābhinandanti,
“Both gods and humans
ubhaye devamānusā;
enjoy their food.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ annaṃ nābhinandatī”ti.
who doesn’t like food?”
“Ye naṃ dadanti saddhāya,
“Those who give with faith
vippasannena cetasā;
and a clear and confident heart,
Tameva annaṃ bhajati,
partake of food
asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
SN 1.44 Ekamūla: One Root
44. Ekamūlasutta
44. One Root
“Ekamūlaṃ dvirāvaṭṭaṃ,
“One is the root, two are the whirlpools,
timalaṃ pañcapattharaṃ;
three are the stains, five the spreads,
Samuddaṃ dvādasāvaṭṭaṃ,
the ocean with its twelve whirlpools:
pātālaṃ atarī isī”ti.
such is the abyss crossed over by the hermit.”
45. Anomasutta
45. Lofty
“Anomanāmaṃ nipuṇatthadassiṃ,
“He of peerless name who sees the subtle goal;
Paññādadaṃ kāmālaye asattaṃ;
giver of wisdom, unattached to the realm of sensuality:
Taṃ passatha sabbaviduṃ sumedhaṃ,
see him, the all-knower, so very intelligent,
Ariye pathe kamamānaṃ mahesin”ti.
the great hermit walking down the noble road.”
46. Accharāsutta
46. Nymphs
“Accharāgaṇasaṅghuṭṭhaṃ,
“It’s resounding with a group of nymphs,
pisācagaṇasevitaṃ;
but haunted by a gang of goblins!
Vanantaṃ mohanaṃ nāma,
This grove is called ‘Delusion’.
kathaṃ yātrā bhavissatī”ti.
How am I supposed to live like this?”
“Ujuko nāma so maggo,
“That path is called ‘the straight way’,
abhayā nāma sā disā;
and it’s headed for the place called ‘fearless’.
Ratho akūjano nāma,
The chariot is called ‘unswerving’,
dhammacakkehi saṃyuto.
fitted with wheels of skillful thoughts.
Hirī tassa apālambo,
Conscience is its bench-back,
satyassa parivāraṇaṃ;
rememberfulness its upholstery.
Dhammāhaṃ sārathiṃ brūmi,
I say The Dharma is the driver,
sammādiṭṭhipurejavaṃ.
with right view running out in front.
Yassa etādisaṃ yānaṃ,
Any woman or man
itthiyā purisassa vā;
who has such a vehicle,
Sa ve etena yānena,
by means of this vehicle
nibbānasseva santike”ti.
has drawn near to nirvana.”
SN 1.47 Vanaropa: Planters
47. Vanaropasutta
47. Planters
“Kesaṃ divā ca ratto ca,
“Whose merit always grows
sadā puññaṃ pavaḍḍhati;
by day and by night.
Dhammaṭṭhā sīlasampannā,
Firm in dharma, accomplished in ethical conduct,
ke janā saggagāmino”ti.
who’s going to heaven?”
“Ārāmaropā vanaropā,
“Planters of parks or groves,
ye janā setukārakā;
those who build a bridge,
Papañca udapānañca,
a drinking place and well,
ye dadanti upassayaṃ.
and those who give a residence.
Tesaṃ divā ca ratto ca,
Their merit always grows
sadā puññaṃ pavaḍḍhati;
by day and by night.
Dhammaṭṭhā sīlasampannā,
Firm in dharma, accomplished in ethical conduct,
te janā saggagāmino”ti.
they’re going to heaven.”
SN 1.48 Jetavana: Jeta’s Grove
48. Jetavanasutta
48. Jeta’s Grove
“Idañhi taṃ jetavanaṃ,
“This is indeed that Jeta’s Grove,
isisaṃghanisevitaṃ;
frequented by the Saṅgha of hermits,
Āvutthaṃ dhammarājena,
where the King of Dhamma stayed:
pītisañjananaṃ mama.
it brings me joy!
Kammaṃ vijjā ca dhammo ca,
Deeds, knowledge, and dharma;
sīlaṃ jīvitamuttamaṃ;
ethical conduct, an excellent livelihood;
Etena maccā sujjhanti,
by these are mortals purified,
na gottena dhanena vā.
not by clan or wealth.
Tasmā hi paṇḍito poso,
That’s why an astute person,
sampassaṃ atthamattano;
seeing what’s good for themselves,
Yoniso vicine dhammaṃ,
would examine The Dharma rationally,
evaṃ tattha visujjhati.
and thus be purified in it.
Sāriputtova paññāya,
Sāriputta has true wisdom,
sīlena upasamena ca;
ethics, and also peace.
Yopi pāraṅgato bhikkhu,
Any monk who has gone beyond
etāvaparamo siyā”ti.
can at best equal him.”
49. Maccharisutta
49. Stingy
“Yedha maccharino loke,
“Those folk in the world who are stingy,
kadariyā paribhāsakā;
miserly and abusive,
Aññesaṃ dadamānānaṃ,
setting up obstacles
antarāyakarā narā.
for others who give.
Kīdiso tesaṃ vipāko,
What kind of result do they reap?
samparāyo ca kīdiso;
What kind of future life?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Yedha maccharino loke,
“Those folk in the world who are stingy,
kadariyā paribhāsakā;
miserly and abusive,
Aññesaṃ dadamānānaṃ,
setting up obstacles
antarāyakarā narā.
for others who give:
Nirayaṃ tiracchānayoniṃ,
they’re reborn in hell,
yamalokaṃ upapajjare;
the animal realm, or Yama’s world.
Sace enti manussattaṃ,
If they return to the human state,
dalidde jāyare kule.
they’re born in a poor family,
Coḷaṃ piṇḍo ratī khiḍḍā,
where clothes, food, pleasure, and play
yattha kicchena labbhati;
are hard to find.
Parato āsīsare bālā,
They don’t even get
tampi tesaṃ na labbhati;
what they expect from others.
Diṭṭhe dhammesa vipāko,
This is the result in the present life,
samparāye ca duggatī”ti.
and in the next, a bad destination.”
“Itihetaṃ vijānāma,
“We understand what you’ve said;
aññaṃ pucchāma gotama;
and ask another question, Gotama.
Yedha laddhā manussattaṃ,
What about those who’ve gained the human state,
vadaññū vītamaccharā.
who are kind and rid of stinginess,
Buddhe pasannā dhamme ca,
confident in the Buddha and The Dharma,
saṅghe ca tibbagāravā;
with ardent respect for the Saṅgha?
Kīdiso tesaṃ vipāko,
What kind of result do they reap?
samparāyo ca kīdiso;
What kind of future life?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Yedha laddhā manussattaṃ,
“Those who’ve gained the human state
vadaññū vītamaccharā;
who are kind and rid of stinginess,
Buddhe pasannā dhamme ca,
confident in the Buddha and The Dharma,
saṃghe ca tibbagāravā;
with ardent respect for the Saṅgha:
Ete saggā pakāsanti,
they illuminate the heavens
yattha te upapajjare.
wherever they’re reborn.
Sace enti manussattaṃ,
If they return to the human state,
aḍḍhe ājāyare kule;
they’re reborn in a rich family,
Coḷaṃ piṇḍo ratī khiḍḍā,
where clothes, food, pleasure, and play
yatthākicchena labbhati.
are easy to find.
Parasambhatesu bhogesu,
They rejoice like those
vasavattīva modare;
who control the possessions of others.
Diṭṭhe dhammesa vipāko,
This is the result in the present life,
samparāye ca suggatī”ti.
and in the next, a good destination.”
❧
SN 1.50 Ghaṭīkāra: With Ghaṭikāra
50. Ghaṭīkārasutta
50. With Ghaṭikāra
“Avihaṃ upapannāse,
“Seven monks reborn in Aviha
vimuttā satta bhikkhavo;
have been freed.
Rāgadosaparikkhīṇā,
With the complete ending of greed and hate,
tiṇṇā loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Ke ca te ataruṃ paṅkaṃ,
“Who are those who’ve crossed the bog,
maccudheyyaṃ suduttaraṃ;
Death’s domain so hard to pass?
Ke hitvā mānusaṃ dehaṃ,
Who, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes?”
“Upako palagaṇḍo ca,
“Upaka and Palagaṇḍa,
pukkusāti ca te tayo;
and Pukkusāti, these three;
Bhaddiyo khaṇḍadevo ca,
Bhaddiya and Bhaddadeva,
bāhuraggi ca siṅgiyo;
and Bāhudantī and Piṅgiya.
Te hitvā mānusaṃ dehaṃ,
They, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes.”
“Kusalī bhāsasī tesaṃ,
“You speak well of them,
mārapāsappahāyinaṃ;
who have let go the snares of Māra.
Kassa te dhammamaññāya,
Whose teaching did they understand
acchiduṃ bhavabandhanan”ti.
to cut the bonds of rebirth?”
“Na aññatra bhagavatā,
“None other than the Blessed One!
nāññatra tava sāsanā;
None other than your instruction!
Yassa te dhammamaññāya,
It was your teaching that they understood
acchiduṃ bhavabandhanaṃ.
to cut the bonds of rebirth.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Taṃ te dhammaṃ idhaññāya,
understanding this Dharma,
acchiduṃ bhavabandhanan”ti.
they cut the bonds of rebirth.”
“Gambhīraṃ bhāsasī vācaṃ,
“The words you say are deep,
dubbijānaṃ sudubbudhaṃ;
hard to understand, so very hard to wake up to.
Kassa tvaṃ dhammamaññāya,
Whose teaching did you understand
vācaṃ bhāsasi īdisan”ti.
to be able to say such things?”
“Kumbhakāro pure āsiṃ,
“In the past I was a potter
vekaḷiṅge ghaṭīkaro;
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsiṃ,
I took care of my parents
kassapassa upāsako.
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
I refrained from sexual intercourse,
brahmacārī nirāmiso;
I was celibate, non-carnal.
Ahuvā te sagāmeyyo,
We lived in the same village;
ahuvā te pure sakhā.
in the past I was your friend.
Sohamete pajānāmi,
I am the one who understands
vimutte satta bhikkhavo;
that these seven monks have been freed.
Rāgadosaparikkhīṇe,
With the complete ending of greed and hate,
tiṇṇe loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Evametaṃ tadā āsi,
“That’s exactly how it was,
yathā bhāsasi bhaggava;
just as you say, Bhaggava.
Kumbhakāro pure āsi,
In the past you were a potter
vekaḷiṅge ghaṭīkaro;
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsi,
You took care of your parents
kassapassa upāsako.
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
You refrained from sexual intercourse,
brahmacārī nirāmiso;
you were celibate, non-carnal.
Ahuvā me sagāmeyyo,
We lived in the same village;
ahuvā me pure sakhā”ti.
in the past you were my friend.”
“Evametaṃ purāṇānaṃ,
“That’s how it was
sahāyānaṃ ahu saṅgamo;
when those friends of old met again.
Ubhinnaṃ bhāvitattānaṃ,
Both of them have developed themselves,
sarīrantimadhārinan”ti.
and bear their final body.”
end of section [1..5.. - SN 1 vagga 5 Āditta: On Fire] ❧
+ § – SN 1 vagga 6 Jarā: Old Age+ all - all
51. Jarāsutta
51. Old Age
“Kiṃsu yāva jarā sādhu,
“What’s still good in old age?
kiṃsu sādhu patiṭṭhitaṃ;
What’s good when grounded?
Kiṃsu narānaṃ ratanaṃ,
What is people’s treasure?
kiṃsu corehi dūharan”ti.
What’s hard for thieves to take?”
“Sīlaṃ yāva jarā sādhu,
“Ethics are still good in old age.
saddhā sādhu patiṭṭhitā;
Faith is good when grounded.
Paññā narānaṃ ratanaṃ,
Wisdom is people’s treasure.
puññaṃ corehi dūharan”ti.
Merit’s hard for thieves to take.”
SN 1.52 Ajarasā: Getting Old
52. Ajarasāsutta
52. Getting Old
“Kiṃsu ajarasā sādhu,
“What’s good because it never gets old?
kiṃsu sādhu adhiṭṭhitaṃ;
What's good when committed?
Kiṃsu narānaṃ ratanaṃ,
What is people’s treasure?
kiṃsu corehyahāriyan”ti.
What can thieves never take?”
“Sīlaṃ ajarasā sādhu,
“Ethics are good because they never get old.
saddhā sādhu adhiṭṭhitā;
Faith is good when committed.
Paññā narānaṃ ratanaṃ,
Wisdom is people’s treasure.
puññaṃ corehyahāriyan”ti.
Wisdom is what thieves can never take.”
53. Mittasutta
53. A Friend
“Kiṃsu pavasato mittaṃ,
“Who’s your friend abroad?
kiṃsu mittaṃ sake ghare;
Who’s your friend at home?
Kiṃ mittaṃ atthajātassa,
Who’s your friend in need?
kiṃ mittaṃ samparāyikan”ti.
Who’s your friend in the next life?”
“Sattho pavasato mittaṃ,
“A caravan is your friend abroad.
mātā mittaṃ sake ghare;
Mother is your friend at home.
Sahāyo atthajātassa,
A comrade in a time of need
hoti mittaṃ punappunaṃ;
is a friend time and again.
Sayaṅkatāni puññāni,
But the good deeds you’ve done yourself—
taṃ mittaṃ samparāyikan”ti.
that’s your friend in the next life.”
54. Vatthusutta
54. Grounds
“Kiṃsu vatthu manussānaṃ,
“What is the ground of human beings?
kiṃsūdha paramo sakhā;
What is the best companion here?
Kiṃsu bhūtā upajīvanti,
By what do the creatures who live off the earth
ye pāṇā pathavissitā”ti.
sustain their life?”
“Puttā vatthu manussānaṃ,
“Children are the ground of human beings.
bhariyā ca paramo sakhā;
A wife is the best companion.
Vuṭṭhiṃ bhūtā upajīvanti,
The creatures who live off the earth
ye pāṇā pathavissitā”ti.
sustain their life by rain.”
SN 1.55 Paṭhamajana: Gives Birth (1st)
55. Paṭhamajanasutta
55. Gives Birth (1st)
“Kiṃsu janeti purisaṃ,
“What gives birth to a person?
kiṃsu tassa vidhāvati;
What do they have that runs about?
Kiṃsu saṃsāramāpādi,
What enters transmigration?
kiṃsu tassa mahabbhayan”ti.
What’s their greatest fear?”
“Taṇhā janeti purisaṃ,
“Craving gives birth to a person.
cittamassa vidhāvati;
Their mind is what runs about.
Satto saṃsāramāpādi,
A sentient being enters transmigration.
dukkhamassa mahabbhayan”ti.
Suffering is their greatest fear.”
SN 1.56 Dutiyajana: Gives Birth (2nd)
56. Dutiyajanasutta
56. Gives Birth (2nd)
“Kiṃsu janeti purisaṃ,
“What gives birth to a person?
kiṃsu tassa vidhāvati;
What do they have that runs about?
Kiṃsu saṃsāramāpādi,
What enters transmigration?
kismā na parimuccatī”ti.
From what aren’t they free?”
“Taṇhā janeti purisaṃ,
“Craving gives birth to a person.
cittamassa vidhāvati;
Their mind is what runs about.
Satto saṃsāramāpādi,
A sentient being enters transmigration.
dukkhā na parimuccatī”ti.
They’re not free from suffering.”
SN 1.57 Tatiyajana: Gives Birth (3rd)
57. Tatiyajanasutta
57. Gives Birth (3rd)
“Kiṃsu janeti purisaṃ,
“What gives birth to a person?
kiṃsu tassa vidhāvati;
What do they have that runs about?
Kiṃsu saṃsāramāpādi,
What enters transmigration?
kiṃsu tassa parāyanan”ti.
What’s their destiny?”
“Taṇhā janeti purisaṃ,
“Craving gives birth to a person.
cittamassa vidhāvati;
Their mind is what runs about.
Satto saṃsāramāpādi,
A sentient being enters transmigration.
kammaṃ tassa parāyanan”ti.
Deeds are their destiny.”
SN 1.58 Uppatha: Deviation
58. Uppathasutta
58. Deviation
“Kiṃsu uppatho akkhāto,
“What’s declared to be a deviation?
kiṃsu rattindivakkhayo;
What is ending day and night?
Kiṃ malaṃ brahmacariyassa,
What’s the stain of celibacy?
kiṃ sinānamanodakan”ti.
What’s the waterless bath?”
“Rāgo uppatho akkhāto,
“Lust is declared to be a deviation.
Vayo rattindivakkhayo;
Youth is ending day and night.
Itthī malaṃ brahmacariyassa,
Women are the stain of celibacy,
Etthāyaṃ sajjate pajā;
to which this generation clings.
Tapo ca brahmacariyañca,
Austerity and celibacy
Taṃ sinānamanodakan”ti.
are the waterless bath.”
SN 1.59 Dutiya: A Partner
59. Dutiyasutta
59. A Partner
“Kiṃsu dutiyā purisassa hoti,
“What is a person’s partner?
Kiṃsu cenaṃ pasāsati;
What instructs them?
Kissa cābhirato macco,
Enjoying what is a mortal
Sabbadukkhā pamuccatī”ti.
released from all suffering?”
“Saddhā dutiyā purisassa hoti,
“Faith is a person’s partner.
Paññā cenaṃ pasāsati;
Wisdom instructs them.
Nibbānābhirato macco,
Enjoying nirvana a mortal
Sabbadukkhā pamuccatī”ti.
is released from all suffering.”
60. Kavisutta
60. A Poet
“Kiṃsu nidānaṃ gāthānaṃ,
“What’s the basis of verses?
kiṃsu tāsaṃ viyañjanaṃ;
What’s their detailed expression?
Kiṃsu sannissitā gāthā,
What do verses depend upon?
kiṃsu gāthānamāsayo”ti.
What underlies verses?”
“Chando nidānaṃ gāthānaṃ,
“Metre is the basis of verses.
akkharā tāsaṃ viyañjanaṃ;
Syllables are their detailed expression.
Nāmasannissitā gāthā,
Verses depend on names.
kavi gāthānamāsayo”ti.
A poet underlies verses.”
end of section [1..6.. - SN 1 vagga 6 Jarā: Old Age] ❧
+ § – SN 1 vagga 7 Addha: Oppressed+ all - all
7. Addhavagga
7. Oppressed
61. Nāmasutta
61. Name
“Kiṃsu sabbaṃ addhabhavi,
“What oppresses everything?
kismā bhiyyo na vijjati;
What is nothing bigger than?
Kissassu ekadhammassa,
What is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway?”
“Nāmaṃ sabbaṃ addhabhavi,
“Name oppresses everything.
nāmā bhiyyo na vijjati;
Nothing’s bigger than name.
Nāmassa ekadhammassa,
Name is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway.”
62. Cittasutta
62. Mind
“Kenassu nīyati loko,
“What leads the world on?
kenassu parikassati;
What drags it around?
Kissassu ekadhammassa,
What is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway?”
“Cittena nīyati loko,
“The mind leads the world on.
cittena parikassati;
The mind drags it around.
Cittassa ekadhammassa,
Mind is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway.”
63. Taṇhāsutta
63. Craving
“Kenassu nīyati loko,
“What leads the world on?
kenassu parikassati;
What drags it around?
Kissassu ekadhammassa,
What is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway?”
“Taṇhāya nīyati loko,
“Craving leads the world on.
taṇhāya parikassati;
Craving drags it around.
Taṇhāya ekadhammassa,
Craving is the one thing
sabbeva vasamanvagū”ti.
that has everything under its sway.”
SN 1.64 Saṃyojana: Fetter
64. Saṃyojanasutta
64. Fetter
“Kiṃsu saṃyojano loko,
“What fetters the world?
kiṃsu tassa vicāraṇaṃ;
What explores it?
Kissassu vippahānena,
With the giving up of what
nibbānaṃ iti vuccatī”ti.
is nirvana spoken of?”
“Nandīsaṃyojano loko,
“Delight fetters the world.
vitakkassa vicāraṇaṃ;
Thought explores it.
Taṇhāya vippahānena,
With the giving up of craving
nibbānaṃ iti vuccatī”ti.
nirvana is spoken of.”
SN 1.65 Bandhana: Imprisonment
65. Bandhanasutta
65. Imprisonment
“Kiṃsu sambandhano loko,
“What binds the world?
kiṃsu tassa vicāraṇaṃ;
What explores it?
Kissassu vippahānena,
With the giving up of what
sabbaṃ chindati bandhanan”ti.
are all bonds severed?”
“Nandīsambandhano loko,
“Delight binds the world.
vitakkassa vicāraṇaṃ;
Thought explores it.
Taṇhāya vippahānena,
With the giving up of craving
sabbaṃ chindati bandhanan”ti.
all bonds are severed.”
SN 1.66 Attahata: Beaten Down
66. Attahatasutta
66. Beaten Down
“Kenassubbhāhato loko,
“By what is the world beaten down?
kenassu parivārito;
By what is it surrounded?
Kena sallena otiṇṇo,
What dart has laid it low?
kissa dhūpāyito sadā”ti.
With what is it always fuming?”
“Maccunābbhāhato loko,
“The world is beaten down by death.
jarāya parivārito;
It’s surrounded by old age.
Taṇhāsallena otiṇṇo,
The dart of craving has laid it low.
icchādhūpāyito sadā”ti.
It’s always fuming with desire.”
67. Uḍḍitasutta
67. Trapped
“Kenassu uḍḍito loko,
“What has trapped the world?
kenassu parivārito;
By what is it surrounded?
Kenassu pihito loko,
What has the world fastened shut?
kismiṃ loko patiṭṭhito”ti.
On what is the world grounded?”
“Taṇhāya uḍḍito loko,
“Craving has trapped the world.
jarāya parivārito;
It’s surrounded by old age.
Maccunā pihito loko,
Mortality has the world fastened shut.
dukkhe loko patiṭṭhito”ti.
The world is grounded on suffering.”
SN 1.68 Pihita: Fastened Shut
68. Pihitasutta
69. Fastened Shut
“Kenassu pihito loko,
“What has the world fastened shut?
kismiṃ loko patiṭṭhito;
On what is the world grounded?
Kenassu uḍḍito loko,
What has trapped the world?
kenassu parivārito”ti.
By what is it surrounded?”
“Maccunā pihito loko,
“Mortality has the world fastened shut.
dukkhe loko patiṭṭhito;
The world is grounded on suffering.
Taṇhāya uḍḍito loko,
Craving has trapped the world.
jarāya parivārito”ti.
It’s surrounded by old age.”
69. Icchāsutta
69. Desire
“Kenassu bajjhatī loko,
“What is it that binds the world?
kissa vinayāya muccati;
By removing what is it freed?
Kissassu vippahānena,
With the giving up of what
sabbaṃ chindati bandhanan”ti.
are all bonds severed?”
“Icchāya bajjhatī loko,
“Desire is what binds the world.
icchāvinayāya muccati;
By the removing of desire it’s freed.
Icchāya vippahānena,
With the giving up of craving,
sabbaṃ chindati bandhanan”ti.
all bonds are severed.”
70. Lokasutta
70. The World
“Kismiṃ loko samuppanno,
“What has the world arisen in?
kismiṃ kubbati santhavaṃ;
What does it get close to?
Kissa loko upādāya,
By grasping what
kismiṃ loko vihaññatī”ti.
is the world troubled in what?”
“Chasu loko samuppanno,
“The world’s arisen in six.
chasu kubbati santhavaṃ;
It gets close to six.
Channameva upādāya,
By grasping at these six,
chasu loko vihaññatī”ti.
the world’s troubled in six.”
end of section [1..7.. - SN 1 vagga 7 Addha: Oppressed] ❧
+ § – SN 1 vagga 8 Chetvā: Incinerated+ all - all
8. Chetvāvagga
8. Incinerated
SN 1.71 Chetvā: Incinerated
71. Chetvāsutta
71. Incinerated
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, that deity addressed the Buddha in verse:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What’s the one thing, Gotama,
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
O deity, anger has a poisoned root
madhuraggassa devate;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise its killing,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
72. Rathasutta
72. A Chariot
“Kiṃsu rathassa paññāṇaṃ,
“What’s the mark of a chariot?
kiṃsu paññāṇamaggino;
What’s the mark of fire?
Kiṃsu raṭṭhassa paññāṇaṃ,
What’s the mark of a nation?
kiṃsu paññāṇamitthiyā”ti.
What’s the mark of a woman?”
“Dhajo rathassa paññāṇaṃ,
“A banner is the mark of a chariot.
dhūmo paññāṇamaggino;
Smoke is the mark of fire.
Rājā raṭṭhassa paññāṇaṃ,
A ruler is a nation’s mark.
bhattā paññāṇamitthiyā”ti.
A husband’s the mark of a woman.”
73. Vittasutta
73. Wealth
“Kiṃsūdha vittaṃ purisassa seṭṭhaṃ,
“What’s a person’s best wealth?
Kiṃsu suciṇṇo sukhamāvahati;
What brings happiness when practiced well?
Kiṃsu have sādutaraṃ rasānaṃ,
What’s the sweetest taste of all?
Kathaṃjīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life: how do they live?”
“Saddhīdha vittaṃ purisassa seṭṭhaṃ,
“Faith here is a person’s best wealth.
Dhammo suciṇṇo sukhamāvahati;
The Dharma brings happiness when practiced well.
Saccaṃ have sādutaraṃ rasānaṃ,
Truth is the sweetest taste of all.
Paññājīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life lives by wisdom.”
74. Vuṭṭhisutta
74. Rain
“Kiṃsu uppatataṃ seṭṭhaṃ,
“What’s the best of things that rise?
kiṃsu nipatataṃ varaṃ;
And what’s the finest of things that fall?
Kiṃsu pavajamānānaṃ,
And what of the things that go forth?
kiṃsu pavadataṃ varan”ti.
And who’s the finest speaker?”
“Bījaṃ uppatataṃ seṭṭhaṃ,
“A seed’s the best of things that rise.
vuṭṭhi nipatataṃ varā;
Rain’s the finest thing that falls.
Gāvo pavajamānānaṃ,
Cattle, of things that go forth.
putto pavadataṃ varo”ti.
And a child is the finest speaker.”
“Vijjā uppatataṃ seṭṭhā,
“Knowledge is best of things that rise.
avijjā nipatataṃ varā;
Ignorance the finest thing that falls.
Saṅgho pavajamānānaṃ,
The Saṅgha, of things that go forth.
buddho pavadataṃ varo”ti.
And the Buddha is the finest speaker.”
75. Bhītāsutta
75. Afraid
“Kiṃsūdha bhītā janatā anekā,
“Why are so many people here afraid,
Maggo canekāyatanappavutto;
when the path has been taught with so many dimensions?
Pucchāmi taṃ gotama bhūripañña,
I ask you, Gotama, whose wisdom is vast:
Kismiṃ ṭhito paralokaṃ na bhāye”ti.
Standing on what need one not fear the next world?”
“Vācaṃ manañca paṇidhāya sammā,
“When speech and mind are directed right,
Kāyena pāpāni akubbamāno;
and you don’t do anything bad with the body
Bahvannapānaṃ gharamāvasanto,
while dwelling at home with plenty of food and drink.
Saddho mudū saṃvibhāgī vadaññū;
Faithful, gentle, charitable, and kind:
Etesu dhammesu ṭhito catūsu,
standing on these four dharmas,
Dhamme ṭhito paralokaṃ na bhāye”ti.
standing on The Dharma one need not fear the next world.”
SN 1.76 Najīrati: Getting Old
76. Najīratisutta
76. Getting Old
“Kiṃ jīrati kiṃ na jīrati,
“What gets old, what doesn’t get old?
kiṃsu uppathoti vuccati;
What’s called a deviation?
Kiṃsu dhammānaṃ paripantho,
What’s a roadblock for skillful Dharmas?
kiṃsu rattindivakkhayo;
What is ending day and night?
Kiṃ malaṃ brahmacariyassa,
What’s the stain of celibacy?
kiṃ sinānamanodakaṃ.
What’s the waterless bath?
Kati lokasmiṃ chiddāni,
How many holes are there in the world,
yattha vittaṃ na tiṭṭhati;
where one’s wealth leaks out?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Rūpaṃ jīrati maccānaṃ,
“The physical form of mortals gets old,
nāmagottaṃ na jīrati;
but their name and clan don’t.
Rāgo uppathoti vuccati.
Lust is called a deviation,
Lobho dhammānaṃ paripantho,
and greed obstructs skillful Dharmas.
Vayo rattindivakkhayo;
Youth is ending day and night.
Itthī malaṃ brahmacariyassa,
Women are the stain of celibacy,
Etthāyaṃ sajjate pajā;
to which this generation clings.
Tapo ca brahmacariyañca,
Austerity and celibacy
Taṃ sinānamanodakaṃ.
are the waterless bath.
Cha lokasmiṃ chiddāni,
There are six holes in the world,
yattha vittaṃ na tiṭṭhati;
where one’s wealth leaks out:
Ālasyañca pamādo ca,
laziness and negligence,
anuṭṭhānaṃ asaṃyamo;
lack of initiative and lack of restraint,
Niddā tandī ca te chidde,
sleepiness and sloth.
sabbaso taṃ vivajjaye”ti.
You should completely get rid of these holes!”
❧
SN 1.77 Issariya: Sovereignty
77. Issariyasutta
77. Sovereignty
“Kiṃsu issariyaṃ loke,
“What is sovereignty in the world?
kiṃsu bhaṇḍānamuttamaṃ;
What’s the best of goods?
Kiṃsu satthamalaṃ loke,
What in the world is a rusty sword?
kiṃsu lokasmimabbudaṃ.
Who is a plague on the world?
Kiṃsu harantaṃ vārenti,
Who gets arrested when they take things away?
haranto pana ko piyo;
And who is loved when they take things away?
Kiṃsu punappunāyantaṃ,
And who is approved by the astute
abhinandanti paṇḍitā”ti.
when they come again and again?”
“Vaso issariyaṃ loke,
“Power is sovereignty in the world.
itthī bhaṇḍānamuttamaṃ;
A woman is the best of goods.
Kodho satthamalaṃ loke,
Anger in the world is a rusty sword.
corā lokasmimabbudā.
A bandit is a plague on the world.
Coraṃ harantaṃ vārenti,
A bandit gets arrested when they take things away.
haranto samaṇo piyo;
And an ascetic is loved when they take things away.
Samaṇaṃ punappunāyantaṃ,
An ascetic is approved by the astute
abhinandanti paṇḍitā”ti.
when they come again and again.”
78. Kāmasutta
78. Desire
“Kimatthakāmo na dade,
“What should one who desires the good not give away?
kiṃ macco na pariccaje;
What should a mortal not reject?
Kiṃsu muñceyya kalyāṇaṃ,
What should be freed when it’s good,
pāpikaṃ na ca mocaye”ti.
but not when it’s bad?”
“Attānaṃ na dade poso,
“A man shouldn’t give away himself.
attānaṃ na pariccaje;
He shouldn’t reject himself.
Vācaṃ muñceyya kalyāṇaṃ,
Speech should be freed when it’s good,
pāpikañca na mocaye”ti.
but not when it’s bad.”
SN 1.79 Pātheyya: Provisions
79. Pātheyyasutta
79. Provisions
“Kiṃsu bandhati pātheyyaṃ,
“How should provisions be tied up?
kiṃsu bhogānamāsayo;
What’s the lair of wealth?
Kiṃsu naraṃ parikassati,
What drags a person around?
kiṃsu lokasmi dujjahaṃ;
What in the world is hard to give up?
Kismiṃ baddhā puthū sattā,
What are many beings tied up with,
pāsena sakuṇī yathā”ti.
like birds in a snare?”
“Saddhā bandhati pātheyyaṃ,
“Provisions should be tied up with faith.
sirī bhogānamāsayo;
Glory is the lair of wealth.
Icchā naraṃ parikassati,
Desire drags a person around.
icchā lokasmi dujjahā;
Desire in the world is hard to give up.
Icchābaddhā puthū sattā,
Many beings are tied up with desire,
pāsena sakuṇī yathā”ti.
like birds in a snare.”
80. Pajjotasutta
80. Lamp
“Kiṃsu lokasmi pajjoto,
“What’s the lamp for the world?
kiṃsu lokasmi jāgaro;
What in the world is wakeful?
Kiṃsu kamme sajīvānaṃ,
Who are one’s work colleagues?
kimassa iriyāpatho.
What is one’s walk of life?
Kiṃsu alasaṃ analasañca,
What nurtures the idle and the tireless,
Mātā puttaṃva posati;
like a mother her child?
Kiṃ bhūtā upajīvanti,
By what do the creatures who live off the earth
Ye pāṇā pathavissitā”ti.
sustain their life?”
“Paññā lokasmi pajjoto,
“Wisdom is the lamp for the world.
sati lokasmi jāgaro;
rememberfulness in the world is wakeful.
Gāvo kamme sajīvānaṃ,
Cattle are one’s work colleagues,
sītassa iriyāpatho.
and the furrow is one’s walk of life.
Vuṭṭhi alasaṃ analasañca,
Rain nurtures the idle and the tireless,
Mātā puttaṃva posati;
like a mother her child.
Vuṭṭhiṃ bhūtā upajīvanti,
The creatures who live on the earth
Ye pāṇā pathavissitā”ti.
sustain their life by rain.”
SN 1.81 Araṇa: Without Conflict
81. Araṇasutta
81. Without Conflict
“Kesūdha araṇā loke,
“Who in the world has no conflict?
kesaṃ vusitaṃ na nassati;
Whose life is not lost?
Kedha icchaṃ parijānanti,
Who here completely understands desire?
kesaṃ bhojissiyaṃ sadā.
Who always lives as their own master?
Kiṃsu mātā pitā bhātā,
To whom do mother, father, and brothers
vandanti naṃ patiṭṭhitaṃ;
bow when they’re established?
Kiṃsu idha jātihīnaṃ,
Who here, though of low birth,
abhivādenti khattiyā”ti.
is bowed to even by warrior-nobles?”
“Samaṇīdha araṇā loke,
“Ascetics have no conflict in the world.
Samaṇānaṃ vusitaṃ na nassati;
The life of ascetics is not lost.
Samaṇā icchaṃ parijānanti,
Ascetics completely understand desire.
Samaṇānaṃ bhojissiyaṃ sadā.
Ascetics always live as their own master.
Samaṇaṃ mātā pitā bhātā,
Mother, father, and brothers
vandanti naṃ patiṭṭhitaṃ;
bow to ascetics when they’re established.
Samaṇīdha jātihīnaṃ,
Even though an ascetic is of low birth,
abhivādenti khattiyā”ti.
they’re bowed to even by warrior-nobles.”
Devatāsaṃyuttaṃ samattaṃ.
The Linked Discourses on Deities are complete.
end of section [1..8.. - SN 1 vagga 8 Chetvā: Incinerated] ❧
SN 2 Devaputta Saṃyutta: Connected Discourses with the Sons of the Devas
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 2
Linked Discourses 2
+ § – SN 2 vagga 1 Paṭhama: Chapter One+ all - all
1. Paṭhamavagga
1. Chapter One
SN 2.1 Paṭhamakassapa: With Kassapa (1st)
1. Paṭhamakassapasutta
1. With Kassapa (1st)
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.
Atha kho kassapo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kassapo devaputto bhagavantaṃ etadavoca:
Then, late at night, the glorious god Kassapa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“bhikkhuṃ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti.
“The Buddha has revealed the monk, but not his instructions to a monk.”
“Tena hi, kassapa, taññevettha paṭibhātū”ti.
“Well then, Kassapa, clarify this matter yourself.”
“Subhāsitassa sikkhetha,
“They should train in following good advice,
samaṇūpāsanassa ca;
in attending closely to ascetics,
Ekāsanassa ca raho,
in sitting alone in hidden places,
cittavūpasamassa cā”ti.
and in calming the mind.”
Idamavoca kassapo devaputto;
That’s what the god Kassapa said,
samanuñño satthā ahosi.
and the teacher approved.
Atha kho kassapo devaputto “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then Kassapa, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
SN 2.2 Dutiyakassapa: With Kassapa (2nd)
2. Dutiyakassapasutta
2. With Kassapa (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho kassapo devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Kassapa recited this verse in the Buddha’s presence:
“Bhikkhu siyā jhāyī vimuttacitto,
“Suppose a monk is one who practices jhāna, freed in mind.
Ākaṅkhe ce hadayassānupattiṃ;
If they want to reach the heart’s peace,
Lokassa ñatvā udayabbayañca,
having known the arising and passing of the world,
Sucetaso anissito tadānisaṃso”ti.
healthy-minded, independent, that is their reward.”
3. Māghasutta
3. With Māgha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho māgho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Māgha, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho māgho devaputto bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What is the one thing
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
Vatrabhū, anger has a poisoned root,
madhuraggassa vatrabhū;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise the slaying of anger,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
SN 2.4 Māgadha: With Māghadha
4. Māgadhasutta
4. With Māghadha
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho māgadho devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Māgadha addressed the Buddha in verse:
“Kati lokasmiṃ pajjotā,
“How many lamps are there,
yehi loko pakāsati;
to shine their light on the world?
Bhavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
“Cattāro loke pajjotā,
“There are four lamps in the world,
pañcamettha na vijjati;
a fifth is not found.
Divā tapati ādicco,
The sun shines by day,
rattimābhāti candimā.
the moon glows at night,
Atha aggi divārattiṃ,
while a fire burns both
tattha tattha pakāsati;
by day and by night.
Sambuddho tapataṃ seṭṭho,
But a Buddha is the best of lights:
esā ābhā anuttarā”ti.
this is the supreme radiance.”
SN 2.5 Dāmali: With Dāmali
5. Dāmalisutta
5. With Dāmali
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho dāmali devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Dāmali, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho dāmali devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Karaṇīyametaṃ brāhmaṇena,
“This is what should be done by a brahmin:
Padhānaṃ akilāsunā;
unrelenting striving.
Kāmānaṃ vippahānena,
Then, with the giving up of sensual pleasures,
Na tenāsīsate bhavan”ti.
they won’t hope to be reborn.”
“Natthi kiccaṃ brāhmaṇassa, (dāmalīti bhagavā)
“The brahmin has nothing left to do,” said the Buddha to Dāmali,
Katakicco hi brāhmaṇo;
“for they’ve completed the task.
Yāva na gādhaṃ labhati nadīsu,
So long as a person fails to gain a footing in the river,
Āyūhati sabbagattebhi jantu;
they strive with every limb.
Gādhañca laddhāna thale ṭhito yo,
But someone who has gained a footing and stands on dry land
Nāyūhatī pāragato hi sova.
need not strive, for they have reached the far shore.
Esūpamā dāmali brāhmaṇassa,
Dāmali, this is a simile for the brahmin,
Khīṇāsavassa nipakassa jhāyino;
with defilements ended, self-disciplined, and practicing jhāna.
Pappuyya jātimaraṇassa antaṃ,
Since they’ve reached the end of rebirth and death,
Nāyūhatī pāragato hi so”ti.
they need not strive, for they have reached the far shore.”
SN 2.6 Kāmada: With Kāmada
6. Kāmadasutta
6. With Kāmada
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho kāmado devaputto bhagavantaṃ etadavoca:
Standing to one side, the god Kāmada said to the Buddha:
“dukkaraṃ, bhagavā, sudukkaraṃ, bhagavā”ti.
“It’s too hard, Blessed One! It’s just too hard!”
“Dukkaraṃ vāpi karonti, (kāmadāti bhagavā)
“They do it even though it’s hard,” said the Buddha to Kāmada,
Sekhā sīlasamāhitā;
“the stable trainees with ethics, and undistractible-lucidity.
Ṭhitattā anagāriyupetassa,
For one who has entered the homeless life,
Tuṭṭhi hoti sukhāvahā”ti.
contentment brings happiness.”
“Dullabhā, bhagavā, yadidaṃ tuṭṭhī”ti.
“Such contentment, Blessed One, is hard to find.”
“Dullabhaṃ vāpi labhanti, (kāmadāti bhagavā)
“They find it even though it’s hard,” said the Buddha to Kāmada,
Cittavūpasame ratā;
“those who love peace of mind;
Yesaṃ divā ca ratto ca,
whose minds love to meditate
Bhāvanāya rato mano”ti.
day and night.”
“Dussamādahaṃ, bhagavā, yadidaṃ cittan”ti.
“But it’s hard, Blessed One, to undistractify-&-lucidify this mind in samādhi.”
“Dussamādahaṃ vāpi samādahanti, (kāmadāti bhagavā)
“They become undistractify-&-lucidifyd in samādhi even though it’s hard,” said the Buddha to Kāmada,
Indriyūpasame ratā;
“those who love calming the faculties.
Te chetvā maccuno jālaṃ,
Having cut through the net of Death,
Ariyā gacchanti kāmadā”ti.
the noble ones, Kāmada, go on their way.”
“Duggamo, bhagavā, visamo maggo”ti.
“But this path, Blessed One, is rough and hard to travel.”
“Duggame visame vāpi,
“Though it’s rough, hard to travel,
Ariyā gacchanti kāmada;
the noble ones, Kāmada, go on their way.
Anariyā visame magge,
The ignoble fall headfirst
Papatanti avaṃsirā;
on a rough path.
Ariyānaṃ samo maggo,
But the path of the noble ones is smooth,
Ariyā hi visame samā”ti.
for the noble ones are smooth amid the rough.”
❧
SN 2.7 Pañcālacaṇḍa: With Pañcālacaṇḍa
7. Pañcālacaṇḍasutta
7. With Pañcālacaṇḍa
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Pañcālacaṇḍa recited this verse in the Buddha’s presence:
“Sambādhe vata okāsaṃ,
“The opening amid confinement
Avindi bhūrimedhaso;
was discovered by the Buddha of vast intelligence,
Yo jhānamabujjhi buddho,
who woke up to jhāna,
Paṭilīnanisabho munī”ti.
the sage, the solitary bull.”
“Sambādhe vāpi vindanti, (pañcālacaṇḍāti bhagavā)
“Even amid confinement they discover,” said the Buddha to Pañcālacaṇḍa,
Dhammaṃ nibbānapattiyā;
“the dharma for attaining nirvana.
Ye satiṃ paccalatthaṃsu,
Those who have acquired rememberfulness
Sammā te susamāhitā”ti.
are perfectly serene in samādhi.”
SN 2.8 Tāyana: With Tāyana
8. Tāyanasutta
8. With Tāyana
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho tāyano devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Chinda sotaṃ parakkamma,
“Strive and cut the stream!
kāme panuda brāhmaṇa;
Dispel sensual pleasures, brahmin.
Nappahāya munī kāme,
A sage who doesn’t give up sensual pleasures
nekattamupapajjati.
is not reborn in a unified state.
Kayirā ce kayirāthenaṃ,
If one is to do what should be done,
daḷhamenaṃ parakkame;
one should staunchly strive.
Sithilo hi paribbājo,
For the life gone forth when laxly led
bhiyyo ākirate rajaṃ.
just stirs up dust all the more.
Akataṃ dukkaṭaṃ seyyo,
It’s better to leave a bad deed undone—
pacchā tapati dukkaṭaṃ;
later you burn for that misdeed.
Katañca sukataṃ seyyo,
It’s better to have done a good deed,
yaṃ katvā nānutappati.
after doing which you’re free of regrets.
Kuso yathā duggahito,
When kusa grass is wrongly grasped
hatthamevānukantati;
it only cuts the hand.
Sāmaññaṃ dupparāmaṭṭhaṃ,
So too, the ascetic life, when wrongly taken,
nirayāyūpakaḍḍhati.
drags you to hell.
Yaṃ kiñci sithilaṃ kammaṃ,
Any lax act,
saṅkiliṭṭhañca yaṃ vataṃ;
any corrupt observance,
Saṅkassaraṃ brahmacariyaṃ,
or suspicious spiritual life,
na taṃ hoti mahapphalan”ti.
is not very fruitful.”
Idamavoca tāyano devaputto;
That’s what the god Tāyana said.
idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
“monks, tonight, the glorious god Tāyana, formerly a religious founder, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side,
Ekamantaṃ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi:
and recited these verses in my presence.” The Buddha repeated the verses in full, adding:
Idamavoca, bhikkhave, tāyano devaputto, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
“That’s what the god Tāyana said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Uggaṇhātha, bhikkhave, tāyanagāthā;
monks, learn the verses of Tāyana!
pariyāpuṇātha, bhikkhave, tāyanagāthā;
Memorize the verses of Tāyana!
dhāretha, bhikkhave, tāyanagāthā.
Remember the verses of Tāyana!
Atthasaṃhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti.
These verses are beneficial and relate to the fundamentals of the spiritual life.”
❧
9. Candimasutta
9. The Moon
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti.
Now at that time the Moon God had been seized by Rāhu, lord of demons.
Atha kho candimā devaputto bhagavantaṃ anussaramāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then the Moon God, recollecting the Buddha, at that time recited this verse:
“Namo te buddha vīratthu,
“Homage to you, Buddha, hero!
vippamuttosi sabbadhi;
You’re freed in every way.
Sambādhapaṭipannosmi,
I’ve wandered into confinement:
tassa me saraṇaṃ bhavā”ti.
be my refuge!”
Atha kho bhagavā candimaṃ devaputtaṃ ārabbha rāhuṃ asurindaṃ gāthāya ajjhabhāsi:
Then the Buddha addressed Rāhu in verse concerning the Moon God:
“Tathāgataṃ arahantaṃ,
“The Moon God has gone for refuge
candimā saraṇaṃ gato;
to the Realized One, the perfected one.
Rāhu candaṃ pamuñcassu,
Rāhu, release the Moon!
buddhā lokānukampakā”ti.
Buddhas have compassion for the world!”
Atha kho rāhu asurindo candimaṃ devaputtaṃ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi.
Then Rāhu, having released the Moon, rushed to see Vepacitti, lord of demons and stood to one side, shocked and awestruck.
Ekamantaṃ ṭhitaṃ kho rāhuṃ asurindaṃ vepacitti asurindo gāthāya ajjhabhāsi:
Vepacitti addressed him in verse:
“Kiṃ nu santaramānova,
“Why the rush?
rāhu candaṃ pamuñcasi;
Rāhu, you released the Moon
Saṃviggarūpo āgamma,
and came here looking like you’re in shock:
kiṃ nu bhītova tiṭṭhasī”ti.
why do you stand there so scared?”
“Sattadhā me phale muddhā,
“My head would have exploded in seven pieces,
jīvanto na sukhaṃ labhe;
I would have found no happiness in life,
Buddhagāthābhigītomhi,
if, when enchanted by the Buddha’s spell,
no ce muñceyya candiman”ti.
I had not released the Moon.”
10. Sūriyasutta
10. The Sun
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti.
Now at that time the Sun God had been seized by Rāhu, lord of demons.
Atha kho sūriyo devaputto bhagavantaṃ anussaramāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then the Sun God, recollecting the Buddha, at that time recited this verse:
“Namo te buddha vīratthu,
“Homage to you, Buddha, hero!
vippamuttosi sabbadhi;
You’re freed in every way.
Sambādhapaṭipannosmi,
I’ve wandered into confinement:
tassa me saraṇaṃ bhavā”ti.
be my refuge!”
Atha kho bhagavā sūriyaṃ devaputtaṃ ārabbha rāhuṃ asurindaṃ gāthāhi ajjhabhāsi:
Then the Buddha addressed Rāhu in verse concerning the Sun God:
“Tathāgataṃ arahantaṃ,
“The Sun God has gone for refuge
sūriyo saraṇaṃ gato;
to the Realized One, the perfected one.
Rāhu sūriyaṃ pamuñcassu,
Rāhu, release the Sun!
buddhā lokānukampakā.
Buddhas have compassion for the world!
Yo andhakāre tamasi pabhaṅkaro,
He fills the darkness with light,
Verocano maṇḍalī uggatejo;
the shining sun, circle of magnificent flame.
Mā rāhu gilī caramantalikkhe,
Rāhu, do not swallow him as he traverses the sky.
Pajaṃ mamaṃ rāhu pamuñca sūriyan”ti.
Rāhu, release my progeny, the Sun!”
Atha kho rāhu asurindo sūriyaṃ devaputtaṃ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi.
Then Rāhu, having released the Sun, rushed to see Vepacitti, lord of demons and stood to one side, shocked and awestruck.
Ekamantaṃ ṭhitaṃ kho rāhuṃ asurindaṃ vepacitti asurindo gāthāya ajjhabhāsi:
Vepacitti addressed him in verse:
“Kiṃ nu santaramānova,
“Why the rush?
rāhu sūriyaṃ pamuñcasi;
Rāhu, you released the Sun
Saṃviggarūpo āgamma,
and came here looking like you’re in shock:
kiṃ nu bhītova tiṭṭhasī”ti.
why do you stand there so scared?”
“Sattadhā me phale muddhā,
“My head would have exploded in seven pieces,
jīvanto na sukhaṃ labhe;
I would have found no happiness in life,
Buddhagāthābhigītomhi,
if, when enchanted by the Buddha’s spell,
no ce muñceyya sūriyan”ti.
I had not released the Sun.”
end of section [2..1.. - SN 2 vagga 1 Paṭhama: Chapter One] ❧
+ § – SN 2 vagga 2 Anāthapiṇḍika: With Anāthapiṇḍika+ all - all
2. Anāthapiṇḍikavagga
2. With Anāthapiṇḍika
SN 2.11 Candimasa: With Candimasa
11. Candimasasutta
11. With Candimasa
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho candimaso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Candimasa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho candimaso devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Te hi sotthiṃ gamissanti,
“Like deer in a mosquito-free marsh,
kacchevāmakase magā;
they will reach a safe place
Jhānāni upasampajja,
having entered the jhānas,
ekodi nipakā satā”ti.
unified, self-disciplined, and rememberful.”
“Te hi pāraṃ gamissanti,
“Like fish when the net is cut,
chetvā jālaṃva ambujo;
they will reach the far shore
Jhānāni upasampajja,
having entered the jhānas,
appamattā raṇañjahā”ti.
diligent, with flaws discarded.”
SN 2.12 Veṇḍu: With Vishnu
12. Veṇḍusutta
12. With Vishnu
Ekamantaṃ ṭhito kho veṇḍu devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Vishnu recited this verse in the Buddha’s presence:
“Sukhitāva te manujā,
“Happy are the children of Manu
sugataṃ payirupāsiya;
who pay homage to the Holy One!
Yuñjaṃ gotamasāsane,
They apply themselves to Gotama’s instructions,
appamattā nu sikkhare”ti.
diligently training.”
“Ye me pavutte siṭṭhipade, (veṇḍūti bhagavā)
“Those who practice jhāna in accord with the training
Anusikkhanti jhāyino;
in the way of teaching I’ve proclaimed,” said the Buddha to Vishnu,
Kāle te appamajjantā,
“they’re in time to be diligent;
Na maccuvasagā siyun”ti.
they won’t fall under the sway of Death.”
SN 2.13 Dīghalaṭṭhi: With Dīghalaṭṭhi
13. Dīghalaṭṭhisutta
13. With Dīghalaṭṭhi
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho dīghalaṭṭhi devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ veḷuvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Dīghalaṭṭhi, lighting up the entire Bamboo Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Bhikkhu siyā jhāyī vimuttacitto,
“Suppose a monk is one who practices jhāna, freed in mind.
Ākaṅkhe ce hadayassānupattiṃ;
If they want to reach the heart’s peace,
Lokassa ñatvā udayabbayañca,
having known the arising and passing of the world,
Sucetaso anissito tadānisaṃso”ti.
healthy-minded, independent, that is their reward.”
SN 2.14 Nandana: With Nandana
14. Nandanasutta
14. With Nandana
Ekamantaṃ ṭhito kho nandano devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Nandana addressed the Buddha in verse:
“Pucchāmi taṃ gotama bhūripañña,
“I ask you, Gotama, whose wisdom is vast,
Anāvaṭaṃ bhagavato ñāṇadassanaṃ;
the Blessed One of unhindered knowledge and vision.
Kathaṃvidhaṃ sīlavantaṃ vadanti,
What kind of person do they call ethical?
Kathaṃvidhaṃ paññavantaṃ vadanti;
What kind of person do they call wise?
Kathaṃvidho dukkhamaticca iriyati,
What kind of person lives on after transcending suffering?
Kathaṃvidhaṃ devatā pūjayantī”ti.
What kind of person is worshipped by the deities?”
“Yo sīlavā paññavā bhāvitatto,
“A person who is ethical, wise, self-developed,
Samāhito jhānarato satīmā;
becomes undistractify-&-lucidifyd in samādhi, loving jhāna, rememberful,
Sabbassa sokā vigatā pahīnā,
who’s gotten rid of and given up all sorrows,
Khīṇāsavo antimadehadhārī.
with defilements ended, they bear their final body.
Tathāvidhaṃ sīlavantaṃ vadanti,
That’s the kind of person they call ethical.
Tathāvidhaṃ paññavantaṃ vadanti;
That’s the kind of person they call wise.
Tathāvidho dukkhamaticca iriyati,
That kind of person lives on after transcending suffering.
Tathāvidhaṃ devatā pūjayantī”ti.
That kind of person is worshipped by the deities.”
SN 2.15 Candana: With Candana
15. Candanasutta
15. With Candana
Ekamantaṃ ṭhito kho candano devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Candana addressed the Buddha in verse:
“Kathaṃsu tarati oghaṃ,
“Who here crosses the flood,
rattindivamatandito;
tireless all day and night?
Appatiṭṭhe anālambe,
Who, not standing and unsupported,
ko gambhīre na sīdatī”ti.
does not sink in the deep?”
“Sabbadā sīlasampanno,
“Someone who is always endowed with ethics,
Paññavā susamāhito;
wise and serene,
Āraddhavīriyo pahitatto,
energetic, and resolute
Oghaṃ tarati duttaraṃ.
crosses the flood so hard to cross.
Virato kāmasaññāya,
Someone who desists from sensual perception,
rūpasaṃyojanātigo;
has moved past the fetter of form,
Nandīrāgaparikkhīṇo,
and has finished with relishing and greed
so gambhīre na sīdatī”ti.
does not sink in the deep.”
SN 2.16 Vāsudatta: With Vāsudatta
16. Vāsudattasutta
16. With Vāsudatta
Ekamantaṃ ṭhito kho vāsudatto devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Vāsudatta recited this verse in the Buddha’s presence:
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Kāmarāgappahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up sensual desire.”
“Sattiyā viya omaṭṭho,
“Like they’re struck by a sword,
ḍayhamānova matthake;
like their head was on fire,
Sakkāyadiṭṭhippahānāya,
a monk should go forth rememberfully,
sato bhikkhu paribbaje”ti.
to give up identity view.”
SN 2.17 Subrahma: With Subrahmā
17. Subrahmasutta
17. With Subrahmā
Ekamantaṃ ṭhito kho subrahmā devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Subrahmā addressed the Buddha in verse:
“Niccaṃ utrastamidaṃ cittaṃ,
“This mind is always anxious,
niccaṃ ubbiggamidaṃ mano;
this mind is always stressed
Anuppannesu kicchesu,
about stresses that haven’t arisen
atho uppatitesu ca;
and those that have.
Sace atthi anutrastaṃ,
If there is a state free of anxiety,
taṃ me akkhāhi pucchito”ti.
please answer my question.”
“Nāññatra bojjhā tapasā,
“Not without understanding and austerity,
nāññatrindriyasaṃvarā;
not without restraining the sense faculties,
Nāññatra sabbanissaggā,
not without letting go of everything,
sotthiṃ passāmi pāṇinan”ti.
do I see safety for living creatures.”
Idamavoca … pe …
That is what the Buddha said. …
tatthevantaradhāyīti.
The god vanished right there.
SN 2.18 Kakudha: With Kakudha
18. Kakudhasutta
18. With Kakudha
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.
At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.
Atha kho kakudho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ añjanavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto bhagavantaṃ etadavoca:
Then, late at night, the glorious god Kakudha, lighting up the entire Añjana Wood, went up to the Buddha, bowed, stood to one side, and said to him:
“nandasi, samaṇā”ti?
“Do you delight, ascetic?”
“Kiṃ laddhā, āvuso”ti?
“What have I got, sir?”
“Tena hi, samaṇa, socasī”ti?
“Well then, ascetic, do you sorrow?”
“Kiṃ jīyittha, āvuso”ti?
“What have I lost, sir?”
“Tena hi, samaṇa, neva nandasi na ca socasī”ti?
“Well then, ascetic, do you neither delight nor sorrow?”
“Evamāvuso”ti.
“Yes, sir.”
“Kacci tvaṃ anagho bhikkhu,
“I hope you’re untroubled, monk,
kacci nandī na vijjati;
I hope that delight isn’t found in you.
Kacci taṃ ekamāsīnaṃ,
I hope that discontent doesn’t
aratī nābhikīratī”ti.
overwhelm you as you sit alone.”
“Anagho ve ahaṃ yakkha,
“I’m genuinely untroubled, spirit,
atho nandī na vijjati;
and no delight is found in me.
Atho maṃ ekamāsīnaṃ,
And also discontent doesn’t
aratī nābhikīratī”ti.
overwhelm me as I sit alone.”
“Kathaṃ tvaṃ anagho bhikkhu,
“How are you untroubled, monk?
kathaṃ nandī na vijjati;
How is delight not found in you?
Kathaṃ taṃ ekamāsīnaṃ,
How does discontent not
aratī nābhikīratī”ti.
overwhelm you as you sit alone?”
“Aghajātassa ve nandī,
“Delight is born from misery,
nandījātassa ve aghaṃ;
misery is born from delight;
Anandī anagho bhikkhu,
sir, you should know me as
evaṃ jānāhi āvuso”ti.
a monk free of delight and misery.”
“Cirassaṃ vata passāmi,
“After a long time I see
brāhmaṇaṃ parinibbutaṃ;
a brahmin nirvana'd.
Anandiṃ anaghaṃ bhikkhuṃ,
A monk free of delight and misery,
tiṇṇaṃ loke visattikan”ti.
he has crossed over clinging to the world.”
❧
SN 2.19 Uttara: With Uttara
19. Uttarasutta
19. With Uttara
Rājagahanidānaṃ.
At Rājagaha.
Ekamantaṃ ṭhito kho uttaro devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Uttara recited this verse in the Buddha’s presence:
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Upanīyati jīvitamappamāyu,
“This life, so very short, is led onward.
Jarūpanītassa na santi tāṇā;
There’s no shelter for someone who’s been led on by old age.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 2.20 Anāthapiṇḍika: With Anāthapiṇḍika
20. Anāthapiṇḍikasutta
20. With Anāthapiṇḍika
Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi:
Standing to one side, the god Anāthapiṇḍika recited these verses in the Buddha’s presence:
“Idañhi taṃ jetavanaṃ,
“This is indeed that Jeta’s Grove,
isisaṅghanisevitaṃ;
frequented by the Saṅgha of hermits,
Āvutthaṃ dhammarājena,
where the King of Dhamma stayed:
pītisañjananaṃ mama.
it brings me joy!
Kammaṃ vijjā ca dhammo ca,
Deeds, knowledge, and dharma;
sīlaṃ jīvitamuttamaṃ;
ethical conduct, an excellent livelihood;
Etena maccā sujjhanti,
by these are mortals purified,
na gottena dhanena vā.
not by clan or wealth.
Tasmā hi paṇḍito poso,
That’s why an astute person,
sampassaṃ atthamattano;
seeing what’s good for themselves,
Yoniso vicine dhammaṃ,
would examine The Dharma rationally,
evaṃ tattha visujjhati.
and thus be purified in it.
Sāriputtova paññāya,
Sāriputta has true wisdom,
sīlena upasamena ca;
ethics, and also peace.
Yopi pāraṅgato bhikkhu,
Any monk who has gone beyond
etāvaparamo siyā”ti.
can at best equal him.”
Idamavoca anāthapiṇḍiko devaputto.
This is what the god Anāthapiṇḍika said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha addressed the monks:
“imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
“monks, tonight, a certain glorious god, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side,
Ekamantaṃ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi:
and recited these verses in my presence.” The Buddha then repeated the verses in full.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“so hi nūna, bhante, anāthapiṇḍiko devaputto bhavissati.
“Sir, that god must surely have been Anāthapiṇḍika.
Anāthapiṇḍiko gahapati āyasmante sāriputte abhippasanno ahosī”ti.
For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”
“Sādhu sādhu, ānanda, yāvatakaṃ kho, ānanda, takkāya pattabbaṃ anuppattaṃ taṃ tayā.
“Good, good, Ānanda. You’ve reached the logical conclusion, as far as logic goes.
Anāthapiṇḍiko hi so, ānanda, devaputto”ti.
For that was indeed the god Anāthapiṇḍika.”
end of section [2..2.. - SN 2 vagga 2 Anāthapiṇḍika: With Anāthapiṇḍika] ❧
+ § – SN 2 vagga 3 Nānātitthiya: Various Sectarians+ all - all
3. Nānātitthiyavagga
3. Various Sectarians
21. Sivasutta
21. With Shiva
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.
Atha kho sivo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the glorious god Shiva, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
seyyo hoti na pāpiyo.
things get better, not worse.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
paññā labbhati nāññato.
wisdom is gained—but not from anyone else.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sokamajjhe na socati.
you don’t sorrow even among those who sorrow.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
ñātimajjhe virocati.
you shine among your relatives.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā gacchanti suggatiṃ.
sentient beings go to a good place.
Sabbhireva samāsetha,
Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sattā tiṭṭhanti sātatan”ti.
sentient beings live happily.”
Atha kho bhagavā sivaṃ devaputtaṃ gāthāya paccabhāsi:
Then the Buddha replied to Shiva in verse:
“Sabbhireva samāsetha,
“Associate only with the virtuous!
sabbhi kubbetha santhavaṃ;
Try to get close to the virtuous!
Sataṃ saddhammamaññāya,
Understanding the true Dharma of the good,
sabbadukkhā pamuccatī”ti.
you’re released from all suffering.”
❧
SN 2.22 Khema: With Khema
22. Khemasutta
22. With Khema
Ekamantaṃ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi:
Standing to one side, the god Khema recited these verses in the Buddha’s presence:
“Caranti bālā dummedhā,
“Foolish and unintelligent people
amitteneva attanā;
treat themselves like an enemy.
Karontā pāpakaṃ kammaṃ,
They do bad deeds
yaṃ hoti kaṭukapphalaṃ.
with bitter fruit.
Na taṃ kammaṃ kataṃ sādhu,
It’s not good to do a deed
yaṃ katvā anutappati;
after doing which you’re tormented by regrets;
Yassa assumukho rodaṃ,
you experience the result
vipākaṃ paṭisevati.
weeping, with a tearful face.
Tañca kammaṃ kataṃ sādhu,
It’s good to do a deed
yaṃ katvā nānutappati;
after doing which you’re free of regrets;
Yassa patīto sumano,
you experience the result
vipākaṃ paṭisevati.
joyful, with a happy mind.”
Paṭikacceva taṃ kayirā,
“As a precaution, you should do
yaṃ jaññā hitamattano;
what you know is for your own welfare.
Na sākaṭikacintāya,
A thinker, a wise one would not proceed
mantā dhīro parakkame.
thinking like the cart driver.
Yathā sākaṭiko maṭṭhaṃ,
Suppose a cart driver leaves the highway,
samaṃ hitvā mahāpathaṃ;
so even and well compacted.
Visamaṃ maggamāruyha,
They enter upon a rough road,
akkhacchinnova jhāyati.
and fret when their axle breaks.
Evaṃ dhammā apakkamma,
So too, an idiot departs the good
adhammamanuvattiya;
to follow what’s against the good.
Mando maccumukhaṃ patto,
Fallen in the jaws of death,
akkhacchinnova jhāyatī”ti.
they fret like their axle’s broken.”
❧
23. Serīsutta
23. With Serī
Ekamantaṃ ṭhito kho serī devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Serī addressed the Buddha in verse:
“Annamevābhinandanti,
“Both gods and humans
ubhaye devamānusā;
enjoy their food.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ annaṃ nābhinandatī”ti.
who doesn’t like food?”
“Ye naṃ dadanti saddhāya,
“Those who give with faith
vippasannena cetasā;
and a clear and confident heart,
Tameva annaṃ bhajati,
partake of food
asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama. He repeated the Buddha’s verses, and said:
Bhūtapubbāhaṃ, bhante, sirī nāma rājā ahosiṃ dāyako dānapati dānassa vaṇṇavādī.
“Once upon a time, sir, I was a king named Serī, a giver, a donor, who praised giving.
Tassa mayhaṃ, bhante, catūsu dvāresu dānaṃ dīyittha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ.
I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, travelers, and beggars.
Atha kho maṃ, bhante, itthāgāraṃ upasaṅkamitvā etadavoca:
Then the ladies of my harem approached me and said:
‘devassa kho dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, paṭhamaṃ dvāraṃ itthāgārassa adāsiṃ.
And so I gave the first gate to the ladies of my harem.
Tattha itthāgārassa dānaṃ dīyittha; mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṃ:
Then my warrior-noble vassals approached me and said:
‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, the ladies of your harem give gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, dutiyaṃ dvāraṃ khattiyānaṃ anuyantānaṃ adāsiṃ.
And so I gave the second gate to my warrior-noble vassals.
Tattha khattiyānaṃ anuyantānaṃ dānaṃ dīyittha, mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, balakāyo upasaṅkamitvā etadavoca:
Then my troops approached me and said:
‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; khattiyānaṃ anuyantānaṃ dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, the ladies of your harem give gifts, your warrior-noble vassals give gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, tatiyaṃ dvāraṃ balakāyassa adāsiṃ.
And so I gave the third gate to my troops.
Tattha balakāyassa dānaṃ dīyittha, mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṃ:
Then my brahmins and householders approached me and said:
‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; khattiyānaṃ anuyantānaṃ dānaṃ dīyati; balakāyassa dānaṃ dīyati; amhākaṃ dānaṃ na dīyati.
‘Your Majesty gives gifts, the ladies of your harem give gifts, your warrior-noble vassals give gifts, your troops give gifts, but we don’t.
Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti.
Your Majesty, please support us to give gifts and make merit.’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī.
‘I’m a giver, a donor, who praises giving.
Dānaṃ dassāmāti vadante kinti vadeyyan’ti?
When they say, “We would give gifts”, what am I to say?’
So khvāhaṃ, bhante, catutthaṃ dvāraṃ brāhmaṇagahapatikānaṃ adāsiṃ.
And so I gave the fourth gate to my brahmins and householders.
Tattha brāhmaṇagahapatikānaṃ dānaṃ dīyittha, mama dānaṃ paṭikkami.
There they gave gifts, while my own giving dwindled.
Atha kho maṃ, bhante, purisā upasaṅkamitvā etadavocuṃ:
Then my men approached me and said:
‘na kho dāni devassa koci dānaṃ dīyatī’ti.
‘Now Your Majesty is not giving gifts at all!’
Evaṃ vuttāhaṃ, bhante, te purise etadavocaṃ:
When they said this, I said to those men:
‘tena hi, bhaṇe, yo bāhiresu janapadesu āyo sañjāyati tato upaḍḍhaṃ antepure pavesetha, upaḍḍhaṃ tattheva dānaṃ detha samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānan’ti.
‘So then, my men, send half of the revenue from the outer districts to the royal compound. Then give half right there to ascetics and brahmins, to paupers, vagrants, travelers, and beggars.’
So khvāhaṃ, bhante, evaṃ dīgharattaṃ katānaṃ puññānaṃ evaṃ dīgharattaṃ katānaṃ kusalānaṃ dhammānaṃ pariyantaṃ nādhigacchāmi—
Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say
ettakaṃ puññanti vā ettako puññavipākoti vā ettakaṃ sagge ṭhātabbanti vāti.
‘there’s this much merit’ or ‘there’s this much result of merit’ or ‘for so long I’ll remain in heaven’.
Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama:
‘Ye naṃ dadanti saddhāya,
‘Those who give with faith
vippasannena cetasā;
and a clear and confident heart,
Tameva annaṃ bhajati,
partake of food
asmiṃ loke paramhi ca.
in this world and the next.
Tasmā vineyya maccheraṃ,
So you should dispel stinginess,
dajjā dānaṃ malābhibhū;
overcoming that stain, and give a gift.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan’”ti.
support them in the next world.’”
end of section [2.23 - SN 2.23 Serī: With Serī] ❧
SN 2.24 Ghaṭīkāra: With Ghaṭikāra
24. Ghaṭīkārasutta
24. With Ghaṭikāra
Ekamantaṃ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Ghaṭikāra recited this verse in the Buddha’s presence:
“Avihaṃ upapannāse,
“Seven monks reborn in Aviha
vimuttā satta bhikkhavo;
have been freed.
Rāgadosaparikkhīṇā,
With the complete ending of greed and hate,
tiṇṇā loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Ke ca te ataruṃ paṅkaṃ,
“Who are those who’ve crossed the bog,
maccudheyyaṃ suduttaraṃ;
death’s domain so hard to pass?
Ke hitvā mānusaṃ dehaṃ,
Who, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes?”
“Upako palagaṇḍo ca,
“Upaka and Palagaṇḍa,
pukkusāti ca te tayo;
and Pukkusāti, these three;
Bhaddiyo khaṇḍadevo ca,
Bhaddiya and Bhaddadeva,
bāhuraggi ca saṅgiyo;
and Bāhudantī and Piṅgiya.
Te hitvā mānusaṃ dehaṃ,
They, after leaving behind the human body,
dibbayogaṃ upaccagun”ti.
have risen above celestial yokes.”
“Kusalī bhāsasī tesaṃ,
“You speak well of them,
mārapāsappahāyinaṃ;
who have let go the snares of Māra.
Kassa te dhammamaññāya,
Whose teaching did they understand
acchiduṃ bhavabandhanan”ti.
to cut the bonds of rebirth?”
“Na aññatra bhagavatā,
“None other than the Blessed One!
nāññatra tava sāsanā;
None other than your instruction!
Yassa te dhammamaññāya,
It was your teaching that they understood
acchiduṃ bhavabandhanaṃ.
to cut the bonds of rebirth.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Taṃ te dhammaṃ idhaññāya,
understanding this Dharma,
acchiduṃ bhavabandhanan”ti.
they cut the bonds of rebirth.”
“Gambhīraṃ bhāsasī vācaṃ,
“The words you say are deep,
dubbijānaṃ sudubbudhaṃ;
hard to understand, so very hard to wake up to.
Kassa tvaṃ dhammamaññāya,
Whose teaching do you know
vācaṃ bhāsasi īdisan”ti.
to be able to say such things?”
“Kumbhakāro pure āsiṃ,
“In the past I was a potter
vekaḷiṅge ghaṭīkaro;
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsiṃ,
I took care of my parents
kassapassa upāsako.
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
I refrained from sexual intercourse,
brahmacārī nirāmiso;
I was celibate, non-carnal.
Ahuvā te sagāmeyyo,
We lived in the same village;
ahuvā te pure sakhā.
in the past I was your friend.
Sohamete pajānāmi,
I am the one who understands
vimutte satta bhikkhavo;
that these seven monks have been freed.
Rāgadosaparikkhīṇe,
With the complete ending of greed and hate,
tiṇṇe loke visattikan”ti.
they’ve crossed over clinging to the world.”
“Evametaṃ tadā āsi,
“That’s exactly how it was,
yathā bhāsasi bhaggava;
just as you say, Bhaggava.
Kumbhakāro pure āsi,
In the past you were a potter
vekaḷiṅge ghaṭīkaro.
in Vebhaliṅga called Ghaṭikāra.
Mātāpettibharo āsi,
You took care of your parents
kassapassa upāsako;
as a lay follower of Buddha Kassapa.
Virato methunā dhammā,
You refrained from sexual intercourse,
brahmacārī nirāmiso;
you were celibate, non-carnal.
Ahuvā me sagāmeyyo,
We lived in the same village;
ahuvā me pure sakhā”ti.
in the past you were my friend.”
“Evametaṃ purāṇānaṃ,
“That’s how it was
sahāyānaṃ ahu saṅgamo;
when those friends of old met again.
Ubhinnaṃ bhāvitattānaṃ,
Both of them have developed themselves,
sarīrantimadhārinan”ti.
and bear their final body.”
end of section [2.24 - SN 2.24 Ghaṭīkāra: With Ghaṭikāra] ❧
SN 2.25 Jantu: With Jantu
25. Jantusutta
25. With Jantu
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.
Now at that time several monks were staying in the Kosalan lands, in a wilderness hut on the slopes of the Himalayas. They were restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:
Then on the fifteenth day sabbath the god Jantu went up to those monks and addressed them in verse:
“Sukhajīvino pure āsuṃ,
“The monks used to live happily,
bhikkhū gotamasāvakā;
as disciples of Gotama.
Anicchā piṇḍamesanā,
Desireless they sought alms;
anicchā sayanāsanaṃ;
desireless they used their lodgings.
Loke aniccataṃ ñatvā,
Knowing that the world was impermanent
dukkhassantaṃ akaṃsu te.
they made an end of suffering.
Dupposaṃ katvā attānaṃ,
But now they’ve made themselves hard to look after,
gāme gāmaṇikā viya;
like chiefs in a village.
Bhutvā bhutvā nipajjanti,
They eat and eat and then lie down,
parāgāresu mucchitā.
unconscious in the homes of others.
Saṃghassa añjaliṃ katvā,
Having raised my joined palms to the Saṅgha,
idhekacce vadāmahaṃ;
I speak here only about certain people.
Apaviddhā anāthā te,
They’re rejects, with no protector,
yathā petā tatheva te.
just like those who have passed away.
Ye kho pamattā viharanti,
I’m speaking about
te me sandhāya bhāsitaṃ;
those who live negligently.
Ye appamattā viharanti,
To those who live diligently
namo tesaṃ karomahan”ti.
I pay homage.”
SN 2.26 Rohitassa: With Rohitassa
26. Rohitassasutta
26. With Rohitassa
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca:
Standing to one side, the god Rohitassa said to the Buddha:
“yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti?
“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī”ti.
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama.
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti.
Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo.
Once upon a time, I was a hermit called Rohitassa, son of Bhoja. I was a sky-walker with psychic power.
Tassa mayhaṃ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya.
I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.
Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo.
My stride was such that it could span from the eastern ocean to the western ocean.
Tassa mayhaṃ, bhante, evarūpaṃ icchāgataṃ uppajji:
This wish came to me:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.
‘I will reach the end of the world by traveling.’
So khvāhaṃ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāva kālaṅkato.
Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.
Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama:
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.
‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’”
“Na kho panāhaṃ, āvuso, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.
“But Reverend, I also say there’s no making an end of suffering without reaching the end of the world.
Api ca khvāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.
For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.
Gamanena na pattabbo,
The end of the world can never
lokassanto kudācanaṃ;
be reached by traveling.
Na ca appatvā lokantaṃ,
But without reaching the end of the world,
dukkhā atthi pamocanaṃ.
there’s no release from suffering.
Tasmā have lokavidū sumedho,
So a clever person, understanding the world,
Lokantagū vusitabrahmacariyo;
has completed the spiritual journey, and gone to the end of the world.
Lokassa antaṃ samitāvi ñatvā,
A peaceful one, knowing the end of the world,
Nāsīsati lokamimaṃ parañcā”ti.
does not hope for this world or the next.”
❧
SN 2.27 Nanda: With Nanda
27. Nandasutta
27. With Nanda
Ekamantaṃ ṭhito kho nando devaputto bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Nanda recited this verse in the Buddha’s presence:
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Puññāni kayirātha sukhāvahānī”ti.
you should do good deeds that bring happiness.”
“Accenti kālā tarayanti rattiyo,
“Time flies, nights pass by,
Vayoguṇā anupubbaṃ jahanti;
the stages of life leave us one by one.
Etaṃ bhayaṃ maraṇe pekkhamāno,
Seeing this peril in death,
Lokāmisaṃ pajahe santipekkho”ti.
one looking for peace would drop the world’s bait.”
SN 2.28 Nandivisāla: With Nandivisāla
28. Nandivisālasutta
28. With Nandivisāla
Ekamantaṃ ṭhito kho nandivisālo devaputto bhagavantaṃ gāthāya ajjhabhāsi:
Standing to one side, the god Nandivisāla addressed the Buddha in verse:
“Catucakkaṃ navadvāraṃ,
“Four are its wheels, and nine its doors;
puṇṇaṃ lobhena saṃyutaṃ;
it’s filled with greed and tied up;
Paṅkajātaṃ mahāvīra,
and it’s born from a bog. Great hero,
kathaṃ yātrā bhavissatī”ti.
how am I supposed to live like this?”
“Chetvā naddhiṃ varattañca,
“Having cut the strap and harness—
icchālobhañca pāpakaṃ;
wicked desire and greed—
Samūlaṃ taṇhamabbuyha,
and having plucked out craving, root and all:
evaṃ yātrā bhavissatī”ti.
that’s how you’re supposed to live like this.”
SN 2.29 Susima: With Susīma
29. Susimasutta
29. With Susīma
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“tuyhampi no, ānanda, sāriputto ruccatī”ti?
“Ānanda, do you like Sāriputta?”
“Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?
“Sir, who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?
Paṇḍito, bhante, āyasmā sāriputto.
Venerable Sāriputta is astute,
Mahāpañño, bhante, āyasmā sāriputto.
he has great wisdom,
Puthupañño, bhante, āyasmā sāriputto.
widespread wisdom,
Hāsapañño, bhante, āyasmā sāriputto.
laughing wisdom,
Javanapañño, bhante, āyasmā sāriputto.
swift wisdom,
Tikkhapañño, bhante, āyasmā sāriputto.
sharp wisdom,
Nibbedhikapañño, bhante, āyasmā sāriputto.
and penetrating wisdom.
Appiccho, bhante, āyasmā sāriputto.
He has few wishes,
Santuṭṭho, bhante, āyasmā sāriputto.
he’s content,
Pavivitto, bhante, āyasmā sāriputto.
secluded,
Asaṃsaṭṭho, bhante, āyasmā sāriputto.
aloof,
Āraddhavīriyo, bhante, āyasmā sāriputto.
and energetic.
Vattā, bhante, āyasmā sāriputto.
He gives advice
Vacanakkhamo, bhante, āyasmā sāriputto.
and accepts advice;
Codako, bhante, āyasmā sāriputto.
he accuses
Pāpagarahī, bhante, āyasmā sāriputto.
and criticizes wickedness.
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?
Who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
“Evametaṃ, ānanda, evametaṃ, ānanda.
“That’s so true, Ānanda! That’s so true!
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya?
Who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
Paṇḍito, ānanda, sāriputto.
And the Buddha repeated all of Ānanda’s terms of praise.
Mahāpañño, ānanda, sāriputto.
Puthupañño, ānanda, sāriputto.
Hāsapañño, ānanda, sāriputto.
Javanapañño, ānanda, sāriputto.
Tikkhapañño, ānanda, sāriputto.
Nibbedhikapañño, ānanda, sāriputto.
Appiccho, ānanda, sāriputto.
Santuṭṭho, ānanda, sāriputto.
Pavivitto, ānanda, sāriputto.
Asaṃsaṭṭho, ānanda, sāriputto.
Āraddhavīriyo, ānanda, sāriputto.
Vattā, ānanda, sāriputto.
Vacanakkhamo, ānanda, sāriputto.
Codako, ānanda, sāriputto.
Pāpagarahī, ānanda, sāriputto.
Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyyā”ti?
Atha kho susimo devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho susimo devaputto bhagavantaṃ etadavoca:
While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him:
“Evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?
Who on earth would not like Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
Paṇḍito, bhante, āyasmā sāriputto.
And he too repeated all the terms of praise of Sāriputta, adding:
Mahāpañño, bhante, puthupañño, bhante, hāsapañño, bhante, javanapañño, bhante, tikkhapañño, bhante, nibbedhikapañño, bhante, appiccho, bhante, santuṭṭho, bhante, pavivitto, bhante, asaṃsaṭṭho, bhante, āraddhavīriyo, bhante, vattā, bhante, vacanakkhamo, bhante, codako, bhante, pāpagarahī, bhante, āyasmā sāriputto.
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?
Ahampi hi, bhante, yaññadeva devaputtaparisaṃ upasaṅkamiṃ, etadeva bahulaṃ saddaṃ suṇāmi:
“For I too, sir, whenever I go to an assembly of gods, frequently hear the same terms of praise.”
‘paṇḍito āyasmā sāriputto;
mahāpañño āyasmā, puthupañño āyasmā, hāsapañño āyasmā, javanapañño āyasmā, tikkhapañño āyasmā, nibbedhikapañño āyasmā, appiccho āyasmā, santuṭṭho āyasmā, pavivitto āyasmā, asaṃsaṭṭho āyasmā, āraddhavīriyo āyasmā, vattā āyasmā, vacanakkhamo āyasmā, codako āyasmā, pāpagarahī āyasmā sāriputto’ti.
Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?
Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
While this praise of Sāriputta was being spoken, the gods of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—generated a rainbow of bright colors.
Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. When placed on a cream rug it would shine and glow and radiate.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a rainbow of bright colors.
Seyyathāpi nāma nikkhaṃ jambonadaṃ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;
Suppose there was an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge. When placed on a cream rug it would shine and glow and radiate.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a spectrum of bright colors.
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca;
Suppose that after the rainy season the sky was clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a spectrum of bright colors.
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca;
Suppose that after the rainy season the sky was clear and cloudless. As the sun rises, it would dispel all the darkness from the sky as it shines and glows and radiates.
evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.
In the same way, the gods of Susīma’s assembly … generated a spectrum of bright colors.
Atha kho susimo devaputto āyasmantaṃ sāriputtaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence.
“Paṇḍitoti samaññāto,
“He’s considered to be an astute person,
sāriputto akodhano;
Sāriputta, free of anger.
Appiccho sorato danto,
Few in wishes, sweet, tamed,
satthuvaṇṇābhato isī”ti.
the hermit shines in the Teacher’s praise!”
Atha kho bhagavā āyasmantaṃ sāriputtaṃ ārabbha susimaṃ devaputtaṃ gāthāya paccabhāsi:
Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:
“Paṇḍitoti samaññāto,
“He’s considered to be an astute person,
sāriputto akodhano;
Sāriputta, free of anger.
Appiccho sorato danto,
Few in wishes, sweet, tamed;
kālaṃ kaṅkhati sudanto”ti.
developed and well-tamed, he bides his time.”
end of section [2.29 - SN 2.29 Susima: With Susīma] ❧
SN 2.30 Nānātitthiyasāvaka: The Disciples of Various Sectarians
30. Nānātitthiyasāvakasutta
30. The Disciples of Various Sectarians
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ veḷuvanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Then, late at night, several glorious gods lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Vetambarī, and Māṇavagāmiya, and all of them were disciples of various sectarian teachers. They went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhito kho asamo devaputto pūraṇaṃ kassapaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, the god Asama recited this verse about Pūraṇa Kassapa in the Buddha’s presence:
“Idha chinditamārite,
“In injuring and killing here,
Hatajānīsu kassapo;
in beating and extortion,
Na pāpaṃ samanupassati,
Kassapa saw no evil,
Puññaṃ vā pana attano;
nor any merit for oneself.
Sa ve vissāsamācikkhi,
What he taught should truly be trusted,
Satthā arahati mānanan”ti.
he’s worthy of esteem as Teacher.”
Atha kho sahali devaputto makkhaliṃ gosālaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Sahalī recited this verse about Makkhali Gosala in the Buddha’s presence:
“Tapojigucchāya susaṃvutatto,
“Through mortification in disgust of sin he became well restrained.
Vācaṃ pahāya kalahaṃ janena;
He gave up arguing with people.
Samosavajjā virato saccavādī,
Refraining from false speech, he spoke the truth.
Na hi nūna tādisaṃ karoti pāpan”ti.
Surely such a man does no wrong!”
Atha kho nīko devaputto nigaṇṭhaṃ nāṭaputtaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Niṅka recited this verse about Nigaṇṭha Nātaputta in the Buddha’s presence:
“Jegucchī nipako bhikkhu,
“Disgusted at sin, a self-disciplined monk,
Cātuyāmasusaṃvuto;
well restrained in the four controls;
Diṭṭhaṃ sutañca ācikkhaṃ,
explaining what is seen and heard:
Na hi nūna kibbisī siyā”ti.
surely he can be no sinner!”
Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then the god Ākoṭaka recited this verse about various sectarian teachers in the Buddha’s presence:
“Pakudhako kātiyāno nigaṇṭho,
“Pakudhaka, Kātiyāna, and Nigaṇṭha,
Ye cāpime makkhalipūraṇāse;
as well as this Makkhali and Pūraṇa:
Gaṇassa satthāro sāmaññappattā,
Teachers of communities, attained ascetics,
Na hi nūna te sappurisehi dūre”ti.
surely they weren’t far from truly good men!”
Atha kho vegabbhari devaputto ākoṭakaṃ devaputtaṃ gāthāya paccabhāsi:
Then the god Vetambarī replied to the god Ākoṭaka in verse:
“Sahācaritena chavo sigālo,
“Though the wretched jackal howls along,
Na kotthuko sīhasamo kadāci;
it never equals the lion.
Naggo musāvādī gaṇassa satthā,
A naked liar with suspicious conduct,
Saṅkassarācāro na sataṃ sarikkho”ti.
though they teach a community, doesn’t resemble the good.”
Atha kho māro pāpimā begabbhariṃ devaputtaṃ anvāvisitvā bhagavato santike imaṃ gāthaṃ abhāsi:
Then Māra the Wicked took possession of the god Vetambarī and recited this verse in the Buddha’s presence:
“Tapojigucchāya āyuttā,
“Those dedicated to mortification in disgust of sin,
pālayaṃ pavivekiyaṃ;
safeguarding their seclusion,
Rūpe ca ye niviṭṭhāse,
attached to form,
devalokābhinandino;
they rejoice in the heavenly realm.
Te ve sammānusāsanti,
Indeed, those mortals give correct instructions
paralokāya mātiyā”ti.
regarding the next world.”
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā, māraṃ pāpimantaṃ gāthāya paccabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
“Ye keci rūpā idha vā huraṃ vā,
“Whatever forms there are in this world or the world beyond,
Ye cantalikkhasmiṃ pabhāsavaṇṇā;
and those of shining beauty in the sky,
Sabbeva te te namucippasatthā,
all of these you praise, Namuci,
Āmisaṃva macchānaṃ vadhāya khittā”ti.
like bait tossed out for catching fish.”
Atha kho māṇavagāmiyo devaputto bhagavantaṃ ārabbha bhagavato santike imā gāthāyo abhāsi:
Then the god Māṇavagāmiya recited this verse about the Buddha in his presence:
“Vipulo rājagahīyānaṃ,
“Of all the mountains of Rājagaha,
giri seṭṭho pavuccati;
Vipulo’s said to be the best.
Seto himavataṃ seṭṭho,
Seta is the best of the Himalayan peaks,
ādicco aghagāminaṃ.
and the sun, of travelers in space.
Samuddo udadhinaṃ seṭṭho,
The ocean is the best of seas,
nakkhattānaṃva candimā;
and the moon, of lights that shine at night.
Sadevakassa lokassa,
But in all the world with its gods,
buddho aggo pavuccatī”ti.
the Buddha is declared foremost.”
Devaputtasaṃyuttaṃ samattaṃ.
The Linked Discourses on Gods are complete.
end of section [2..3.. - SN 2 vagga 3 Nānātitthiya: Various Sectarians] ❧
SN 3 Kosala Saṃyutta: Connected Discourses with the King of Kosala
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 3
Linked Discourses 3
+ § – SN 3 vagga 1 Paṭhama: Shackles+ all - all
1. Paṭhamavagga
1. Shackles
1. Daharasutta
1. Young
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.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then King Pasenadi of Kosala went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“bhavampi no gotamo anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānātī”ti?
“Does Master Gotama claim to have awakened to the supreme perfect awakening?”
“Yañhi taṃ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, mameva taṃ sammā vadamāno vadeyya.
“If anyone should rightly be said to have awakened to the supreme perfect awakening, it’s me.
Ahañhi, mahārāja, anuttaraṃ sammāsambodhiṃ abhisambuddho”ti.
For, great king, I have awakened to the supreme perfect awakening.”
“Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ—
“Well, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. That is,
pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo;
Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
tepi mayā ‘anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṃ sammāsambodhiṃ abhisambuddhoti na paṭijānanti.
I also asked them whether they claimed to have awakened to the supreme perfect awakening, but they made no such claim.
Kiṃ pana bhavaṃ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti?
So why do you, given that you’re so young in age and newly gone forth?”
“Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā.
“Great king, these four things should not be looked down on or disparaged because they are young.
Katame cattāro?
What four?
Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
An warrior-noble,
Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
a snake,
Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
a fire,
Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo.
and a monk.
Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti.
These four things should not be looked down on or disparaged because they are young.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Khattiyaṃ jātisampannaṃ,
“A man should not despise
abhijātaṃ yasassinaṃ;
an warrior-noble of impeccable lineage,
Daharoti nāvajāneyya,
high-born and famous,
na naṃ paribhave naro.
just because they’re young.
Ṭhānañhi so manujindo,
For it’s possible that that lord of men,
rajjaṃ laddhāna khattiyo;
as warrior-noble, will gain the throne.
So kuddho rājadaṇḍena,
And in his anger he’ll execute a royal punishment,
tasmiṃ pakkamate bhusaṃ;
and have you violently beaten.
Tasmā taṃ parivajjeyya,
Hence you should avoid him
rakkhaṃ jīvitamattano.
for the sake of your own life.
Gāme vā yadi vā raññe,
Whether in village or wilderness,
yattha passe bhujaṅgamaṃ;
wherever a serpent is seen,
Daharoti nāvajāneyya,
a man should not look down on it
na naṃ paribhave naro.
or despise it for its youth.
Uccāvacehi vaṇṇehi,
With its rainbow of colors,
urago carati tejasī;
the snake of fiery breath glides along.
So āsajja ḍaṃse bālaṃ,
It lashes out and bites the fool,
naraṃ nāriñca ekadā;
both men and women alike.
Tasmā taṃ parivajjeyya,
Hence you should avoid it
rakkhaṃ jīvitamattano.
for the sake of your own life.
Pahūtabhakkhaṃ jālinaṃ,
A fire devours a huge amount,
pāvakaṃ kaṇhavattaniṃ;
a conflagration with a blackened trail.
Daharoti nāvajāneyya,
A man should not look down on it
na naṃ paribhave naro.
just because it’s young.
Laddhā hi so upādānaṃ,
For once it gets fuel
mahā hutvāna pāvako;
it’ll become a huge conflagration.
So āsajja ḍahe bālaṃ,
It’ll lash out and burn the fool,
naraṃ nāriñca ekadā;
both men and women alike.
Tasmā taṃ parivajjeyya,
Hence you should avoid it
rakkhaṃ jīvitamattano.
for the sake of your own life.
Vanaṃ yadaggi ḍahati,
When a forest is burned by fire,
pāvako kaṇhavattanī;
a conflagration with a blackened trail,
Jāyanti tattha pārohā,
the shoots will spring up there again,
ahorattānamaccaye.
with the passing of the days and nights.
Yañca kho sīlasampanno,
But if a monk endowed with ethics
bhikkhu ḍahati tejasā;
burns you with their power,
Na tassa puttā pasavo,
you’ll have no sons or cattle,
dāyādā vindare dhanaṃ;
nor will your heirs find wealth.
Anapaccā adāyādā,
Childless and heirless you become,
tālāvatthū bhavanti te.
like a palm-tree stump.
Tasmā hi paṇḍito poso,
That’s why an astute person,
sampassaṃ atthamattano;
seeing what’s good for themselves,
Bhujaṅgamaṃ pāvakañca,
would always treat these properly:
khattiyañca yasassinaṃ;
a snake, a conflagration,
Bhikkhuñca sīlasampannaṃ,
a famous warrior-noble,
sammadeva samācare”ti.
and a monk endowed with ethics.”
Evaṃ vutte, rājā pasenadi kosalo bhagavantaṃ etadavoca:
When this was said, King Pasenadi of Kosala said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
end of section [3.1 - SN 3.1 Dahara: Young] ❧
2. Purisasutta
2. A Man
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then King Pasenadi of Kosala went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“kati nu kho, bhante, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?
“Sir, how many things arise inside a person for their harm, suffering, and discomfort?”
“Tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.
“Great king, three things arise inside a person for their harm, suffering, and discomfort.
Katame tayo?
What three?
Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
Greed,
Doso kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
hate,
Moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
and delusion.
Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.
These three things arise inside a person for their harm, suffering, and discomfort.”
Idamavoca … pe …
That is what the Buddha said. …
“Lobho doso ca moho ca,
“When greed, hate, and delusion,
purisaṃ pāpacetasaṃ;
have arisen inside oneself,
Hiṃsanti attasambhūtā,
they harm a person of wicked heart,
tacasāraṃva samphalan”ti.
as a reed is destroyed by its own fruit.”
SN 3.3 Jarāmaraṇa: Old Age and Death
3. Jarāmaraṇasutta
3. Old Age and Death
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“atthi nu kho, bhante, jātassa aññatra jarāmaraṇā”ti?
“Sir, for someone who has been reborn, is there anything apart from old age and death?”
“Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā.
“Great king, for someone who has been reborn, there’s nothing apart from old age and death.
Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā.
Even for well-to-do warrior-nobles,
Yepi te, mahārāja, brāhmaṇamahāsālā … pe …
brahmins,
gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā.
or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain—when they’re born, there’s nothing apart from old age and death.
Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesampāyaṃ kāyo bhedanadhammo nikkhepanadhammo”ti.
Even for monks who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—their bodies are liable to break up and be laid to rest.
Idamavoca … pe …
That is what the Buddha said. …
“Jīranti ve rājarathā sucittā,
“The fancy chariots of kings wear out,
Atho sarīrampi jaraṃ upeti;
and this body too gets old.
Satañca dhammo na jaraṃ upeti,
But goodness never gets old:
Santo have sabbhi pavedayantī”ti.
so the true and good proclaim.”
4. Piyasutta
4. Loved
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘kesaṃ nu kho piyo attā, kesaṃ appiyo attā’ti?
‘Who are those who love themselves? And who are those who don’t love themselves?’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ye ca kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti;
‘Those who do bad things by way of body, speech, and mind
tesaṃ appiyo attā.
don’t love themselves.
Kiñcāpi te evaṃ vadeyyuṃ:
Even though they may say:
“piyo no attā”ti, atha kho tesaṃ appiyo attā’.
“I love myself”, they don’t really.
Taṃ kissa hetu?
Why is that?
Yañhi appiyo appiyassa kareyya, taṃ te attanāva attano karonti;
It’s because they treat themselves like an enemy.
tasmā tesaṃ appiyo attā.
That’s why they don’t love themselves.
Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
Those who do good things by way of body, speech, and mind
tesaṃ piyo attā.
do love themselves.
Kiñcāpi te evaṃ vadeyyuṃ:
Even though they may say:
‘appiyo no attā’ti; atha kho tesaṃ piyo attā.
“I don’t love myself”, they do really.
Taṃ kissa hetu?
Why is that?
Yañhi piyo piyassa kareyya, taṃ te attanāva attano karonti;
It’s because they treat themselves like a loved one.
tasmā tesaṃ piyo attā”ti.
That’s why they do love themselves.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Ye hi keci, mahārāja, kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti;
tasmā tesaṃ appiyo attā.
Kiñcāpi te evaṃ vadeyyuṃ:
‘piyo no attā’ti, atha kho tesaṃ appiyo attā.
Taṃ kissa hetu?
Yañhi, mahārāja, appiyo appiyassa kareyya, taṃ te attanāva attano karonti;
tasmā tesaṃ appiyo attā.
Ye ca kho keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
tesaṃ piyo attā.
Kiñcāpi te evaṃ vadeyyuṃ:
‘appiyo no attā’ti;
atha kho tesaṃ piyo attā.
Taṃ kissa hetu?
Yañhi, mahārāja, piyo piyassa kareyya, taṃ te attanāva attano karonti;
tasmā tesaṃ piyo attā”ti.
Idamavoca … pe …
“Attānañce piyaṃ jaññā,
“If you regard yourself as loved,
na naṃ pāpena saṃyuje;
you wouldn’t yoke yourself to wickedness.
Na hi taṃ sulabhaṃ hoti,
For happiness is not easy to find
sukhaṃ dukkaṭakārinā.
by someone who does bad deeds.
Antakenādhipannassa,
When you’re seized by the Terminator
jahato mānusaṃ bhavaṃ;
as you give up your human life,
Kiñhi tassa sakaṃ hoti,
what can you call your own?
kiñca ādāya gacchati;
What do you take when you go?
Kiñcassa anugaṃ hoti,
What goes with you,
chāyāva anapāyinī.
like a shadow that never leaves?
Ubho puññañca pāpañca,
Both the good and the bad
yaṃ macco kurute idha;
that a mortal does in this life
Tañhi tassa sakaṃ hoti,
is what they can call their own.
taṃva ādāya gacchati;
That’s what they take when they go.
Taṃvassa anugaṃ hoti,
That’s what goes with them,
chāyāva anapāyinī.
like a shadow that never leaves.
Tasmā kareyya kalyāṇaṃ,
That’s why you should do good,
nicayaṃ samparāyikaṃ;
investing in the future life.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
❧
SN 3.5 Attarakkhita: Self-Protected
5. Attarakkhitasutta
5. Self-Protected
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘kesaṃ nu kho rakkhito attā, kesaṃ arakkhito attā’ti?
‘Who are those who protect themselves? And who are those who don’t protect themselves?’
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘ye kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti;
‘Those who do bad things by way of body, speech, and mind
tesaṃ arakkhito attā.
don’t protect themselves.
Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya;
Even if they’re protected by a company of elephants, cavalry, chariots, or infantry,
atha kho tesaṃ arakkhito attā.
they still don’t protect themselves.
Taṃ kissa hetu?
Why is that?
Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā;
Because such protection is exterior, not interior.
tasmā tesaṃ arakkhito attā.
That’s why they don’t protect themselves.
Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
Those who do good things by way of body, speech, and mind
tesaṃ rakkhito attā.
do protect themselves.
Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya;
Even if they’re not protected by a company of elephants, cavalry, chariots, or infantry,
atha kho tesaṃ rakkhito attā.
they still protect themselves.
Taṃ kissa hetu?
Why is that?
Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā;
Because such protection is interior, not exterior.
tasmā tesaṃ rakkhito attā’”ti.
That’s why they do protect themselves.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Ye hi keci, mahārāja, kāyena duccaritaṃ caranti … pe …
tesaṃ arakkhito attā.
Taṃ kissa hetu?
Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā;
tasmā tesaṃ arakkhito attā.
Ye hi keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti;
tesaṃ rakkhito attā.
Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya;
atha kho tesaṃ rakkhito attā.
Taṃ kissa hetu?
Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā;
tasmā tesaṃ rakkhito attā”ti.
Idamavoca … pe …
“Kāyena saṃvaro sādhu,
“Restraint of the body is good;
sādhu vācāya saṃvaro;
restraint of speech is good;
Manasā saṃvaro sādhu,
restraint of mind is good;
sādhu sabbattha saṃvaro;
restraint everywhere is good.
Sabbattha saṃvuto lajjī,
A sincere person, restrained everywhere,
rakkhitoti pavuccatī”ti.
is said to be ‘protected’.”
❧
6. Appakasutta
6. Few
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘appakā te sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti.
‘Few are the sentient beings in the world who, when they obtain luxury possessions, don’t get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.
Atha kho eteva bahutarā sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti, ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī’”ti.
There are many more who, when they obtain luxury possessions, do get indulgent and negligent, giving in to greed for sensual pleasures, and doing the wrong thing by others.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Appakā te, mahārāja, sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti.
Atha kho eteva bahutarā sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī”ti.
Idamavoca … pe …
“Sārattā kāmabhogesu,
“Full of desire for possessions and pleasures,
giddhā kāmesu mucchitā;
greedy, stupefied by sensual pleasures;
Atisāraṃ na bujjhanti,
they don’t notice that they’ve gone too far,
migā kūṭaṃva oḍḍitaṃ;
like deer falling into a trap set out.
Pacchāsaṃ kaṭukaṃ hoti,
It’ll be bitter later on;
vipāko hissa pāpako”ti.
for the result will be bad for them.”
SN 3.7 Aḍḍakaraṇa: Judgment
7. Aḍḍakaraṇasutta
7. Judgment
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idhāhaṃ, bhante, aḍḍakaraṇe nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsante.
“Sir, when I’m sitting in judgment I see well-to-do warrior-nobles, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures.
Tassa mayhaṃ, bhante, etadahosi:
Then it occurred to me:
‘alaṃ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’”ti.
‘Enough with passing judgment today. Now my dear will be known by the judgments he makes.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsanti;
Those who are well-to-do warrior-nobles, brahmins, and householders tell deliberate lies for the sake of sensual pleasures.
tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.
That is for their lasting harm and suffering.”
Idamavoca … pe …
That is what the Buddha said. …
“Sārattā kāmabhogesu,
“Full of desire for possessions and pleasures,
giddhā kāmesu mucchitā;
greedy, stupefied by sensual pleasures;
Atisāraṃ na bujjhanti,
they don’t notice that they’ve gone too far,
macchā khippaṃva oḍḍitaṃ;
like fish entering a net set out.
Pacchāsaṃ kaṭukaṃ hoti,
It’ll be bitter later on;
vipāko hissa pāpako”ti.
for the result will be bad for them.”
SN 3.8 Mallikā: With Queen Mallikā
8. Mallikāsutta
8. With Queen Mallikā
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti.
Now at that time King Pasenadi of Kosala was upstairs in the stilt longhouse together with Queen Mallikā.
Atha kho rājā pasenadi kosalo mallikaṃ deviṃ etadavoca:
Then the king said to the queen:
“atthi nu kho te, mallike, kocañño attanā piyataro”ti?
“Mallikā, is there anyone more dear to you than yourself?”
“Natthi kho me, mahārāja, kocañño attanā piyataro.
“No, great king, there isn’t.
Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro”ti?
But is there anyone more dear to you than yourself?”
“Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.
“For me also, Mallikā, there’s no-one.”
Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then King Pasenadi of Kosala came downstairs from the stilt longhouse, went to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṃ, bhante, mallikāya deviyā saddhiṃ uparipāsādavaragato mallikaṃ deviṃ etadavocaṃ:
‘atthi nu kho te, mallike, kocañño attanā piyataro’ti?
Evaṃ vutte, bhante, mallikā devī maṃ etadavoca:
‘natthi kho me, mahārāja, kocañño attanā piyataro.
Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’ti?
Evaṃ vuttāhaṃ, bhante, mallikaṃ deviṃ etadavocaṃ:
‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited this verse:
“Sabbā disā anuparigamma cetasā,
“Having explored every quarter with the mind,
Nevajjhagā piyataramattanā kvaci;
one finds no-one dearer than oneself.
Evaṃ piyo puthu attā paresaṃ,
Likewise for others, each holds themselves dear.
Tasmā na hiṃse paramattakāmo”ti.
So one who loves themselves would not harm others.”
9. Yaññasutta
9. Sacrifice
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Now at that time a big sacrifice had been set up for King Pasenadi of Kosala. Five hundred chief bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the pillar for the sacrifice.
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
His bondservants, employees, and workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
“idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Assamedhaṃ purisamedhaṃ,
“Horse sacrifice, human sacrifice,
sammāpāsaṃ vājapeyyaṃ;
the sacrifices of the ‘stick-casting’,
Niraggaḷaṃ mahārambhā,
the ‘royal soma drinking’, and the ‘unbarred’—
na te honti mahapphalā.
these huge violent sacrifices yield no great fruit.
Ajeḷakā ca gāvo ca,
The great sages of good conduct
vividhā yattha haññare;
don’t attend sacrifices
Na taṃ sammaggatā yaññaṃ,
where goats, sheep, and cattle
upayanti mahesino.
and various creatures are killed.
Ye ca yaññā nirārambhā,
But the great sages of good conduct
yajanti anukulaṃ sadā;
do attend non-violent sacrifices
Ajeḷakā ca gāvo ca,
of regular family tradition,
vividhā nettha haññare;
where goats, sheep, and cattle,
Etaṃ sammaggatā yaññaṃ,
and various creatures aren’t killed.
upayanti mahesino.
Etaṃ yajetha medhāvī,
A clever person should sacrifice like this,
eso yañño mahapphalo;
for this sacrifice is very fruitful.
Etañhi yajamānassa,
For a sponsor of sacrifices like this,
seyyo hoti na pāpiyo;
things get better, not worse.
Yañño ca vipulo hoti,
Such a sacrifice is truly abundant,
pasīdanti ca devatā”ti.
and even the deities are pleased.”
❧
SN 3.10 Bandhana: Shackles
10. Bandhanasutta
10. Shackles
Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi.
Now at that time a large group of people had been put in shackles by King Pasenadi of Kosala—some in ropes, some in manacles, some in chains.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.
“idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī”ti.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Na taṃ daḷhaṃ bandhanamāhu dhīrā,
“The wise say that shackle is not strong
Yadāyasaṃ dārujaṃ pabbajañca;
that’s made of iron, wood, or knots.
Sārattarattā maṇikuṇḍalesu,
But infatuation with jewels and earrings,
Puttesu dāresu ca yā apekkhā.
concern for your partners and children:
Etaṃ daḷhaṃ bandhanamāhu dhīrā,
this the wise say is a strong shackle
Ohārinaṃ sithilaṃ duppamuñcaṃ;
that drags you down, tight, hard to escape.
Etampi chetvāna paribbajanti,
They cut this too and go forth,
Anapekkhino kāmasukhaṃ pahāyā”ti.
with no worries, having given up sensual pleasures.”
end of section [3..1.. - SN 3 vagga 1 Paṭhama: Shackles] ❧
+ § – SN 3 vagga 2 Dutiya: Childless+ all - all
2. Dutiyavagga
2. Childless
SN 3.11 Sattajaṭila: Seven Matted-Hair Ascetics
11. Sattajaṭilasutta
11. Seven Matted-Hair Ascetics
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti.
Then in the late afternoon, the Buddha came out of retreat and sat outside the gate.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya bhagavato avidūre atikkamanti.
Now at that time seven matted-hair ascetics, seven Jain ascetics, seven naked ascetics, seven one-cloth ascetics, and seven wanderers passed by not far from the Buddha. Their armpits and bodies were hairy, and their nails were long; and they carried their stuff with shoulder-poles.
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāvesi:
Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward those various ascetics, and pronounced his name three times.
“rājāhaṃ, bhante, pasenadi kosalo … pe … rājāhaṃ, bhante, pasenadi kosalo”ti.
“Sirs, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!”
Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then, soon after those ascetics had left, King Pasenadi went up to the Buddha, bowed, sat down to one side, and said to him:
“ye te, bhante, loke arahanto vā arahattamaggaṃ vā samāpannā ete tesaṃ aññatarā”ti.
“Sir, are they among those in the world who are perfected ones or who have entered the path to perfection?”
“Dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena: ‘ime vā arahanto, ime vā arahattamaggaṃ samāpannā’ti.
“Great king, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.
Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ.
You can get to know a person’s ethics by living with them.
Tañca kho dīghena addhunā, na ittaraṃ;
But only after a long time, not casually;
manasikarotā, no amanasikarotā;
only when paying attention, not when inattentive;
paññavatā, no duppaññena.
and only by the wise, not the witless.
Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ.
You can get to know a person’s purity by dealing with them. …
Tañca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Āpadāsu kho, mahārāja, thāmo veditabbo.
You can get to know a person’s resilience in times of trouble. …
So ca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Sākacchāya, kho, mahārāja, paññā veditabbā.
You can get to know a person’s wisdom by discussion.
Sā ca kho dīghena addhunā, na ittaraṃ;
But only after a long time, not casually;
manasikarotā, no amanasikarotā;
only when paying attention, not when inattentive;
paññavatā, no duppaññenā”ti.
and only by the wise, not the witless.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāva subhāsitamidaṃ, bhante, bhagavatā:
how well said this was by Master Gotama. …
‘dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena:
“ime vā arahanto, ime vā arahattamaggaṃ samāpannā”ti.
Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ.
Tañca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ.
Tañca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Āpadāsu kho, mahārāja, thāmo veditabbo.
So ca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññena.
Sākacchāya kho, mahārāja, paññā veditabbā.
Sā ca kho dīghena addhunā, na ittaraṃ;
manasikarotā, no amanasikarotā;
paññavatā, no duppaññenā’ti.
Ete, bhante, mama purisā carā ocarakā janapadaṃ ocaritvā āgacchanti.
Sir, these are my spies, my undercover agents returning after spying on the country.
Tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osāpayissāmi.
First they go undercover, then I have them report to me.
Idāni te, bhante, taṃ rajojallaṃ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī”ti.
And now—when they have washed off the dust and dirt, and are nicely bathed and anointed, with hair and beard dressed, and dressed in white—they will amuse themselves, supplied and provided with the five kinds of sensual stimulation.”
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Na vaṇṇarūpena naro sujāno,
“It’s not easy to know a man by his appearance.
Na vissase ittaradassanena;
You shouldn’t trust them at first sight.
Susaññatānañhi viyañjanena,
For unrestrained men live in this world
Asaññatā lokamimaṃ caranti.
disguised as the restrained.
Patirūpako mattikākuṇḍalova,
Like a fake earring made of clay,
Lohaḍḍhamāsova suvaṇṇachanno;
like a copper halfpenny coated with gold,
Caranti loke parivārachannā,
they live hidden in the world,
Anto asuddhā bahi sobhamānā”ti.
corrupt inside but impressive outside.”
❧
SN 3.12 Pañcarāja: Five Kings
12. Pañcarājasutta
12. Five Kings
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena pañcannaṃ rājūnaṃ pasenadipamukhānaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi:
Now at that time five kings headed by Pasenadi were amusing themselves, supplied and provided with the five kinds of sensual stimulation, and this discussion came up among them:
“kiṃ nu kho kāmānaṃ aggan”ti?
“What’s the best of sensual pleasures?”
Tatrekacce evamāhaṃsu:
Some of them said:
“rūpā kāmānaṃ aggan”ti.
“Sights are the best of sensual pleasures!”
Ekacce evamāhaṃsu:
Others said:
“saddā kāmānaṃ aggan”ti.
“Sounds are best!”
Ekacce evamāhaṃsu:
Others said:
“gandhā kāmānaṃ aggan”ti.
“Smells are best!”
Ekacce evamāhaṃsu:
Others said:
“rasā kāmānaṃ aggan”ti.
“Tastes are best!”
Ekacce evamāhaṃsu:
Others said:
“phoṭṭhabbā kāmānaṃ aggan”ti.
“Touches are best!”
Yato kho te rājāno nāsakkhiṃsu aññamaññaṃ saññāpetuṃ.
Since those kings were unable to convince each other,
Atha kho rājā pasenadi kosalo te rājāno etadavoca:
King Pasenadi said to them:
“āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṃ etamatthaṃ paṭipucchissāma.
“Come, good sirs, let’s go to the Buddha and ask him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.
As he answers, so we’ll remember it.”
“Evaṃ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṃ.
“Yes, dear sir,” replied those kings.
Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then those five kings headed by Pasenadi went to the Buddha, bowed, and sat down to one side. King Pasenadi reported their conversation to the Buddha, and said:
“idha, bhante, amhākaṃ pañcannaṃ rājūnaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi:
‘kiṃ nu kho kāmānaṃ aggan’ti?
Ekacce evamāhaṃsu:
‘rūpā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘saddā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘gandhā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘rasā kāmānaṃ aggan’ti.
Ekacce evamāhaṃsu:
‘phoṭṭhabbā kāmānaṃ aggan’ti.
Kiṃ nu kho, bhante, kāmānaṃ aggan”ti?
“Sir, what’s the best of sensual pleasures?”
“Manāpapariyantaṃ khvāhaṃ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi.
“Great king, which kind of sensual stimulation is best is defined by which is most agreeable, I say.
Teva, mahārāja, rūpā ekaccassa manāpā honti, teva rūpā ekaccassa amanāpā honti.
The very same sights that are agreeable to some are disagreeable to others.
Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṃ rūpaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
When you’re happy with certain sights, as you’ve got all you wished for, you don’t want any other sight that’s better or finer.
Te tassa rūpā paramā honti.
For you, those sights are perfect
Te tassa rūpā anuttarā honti.
and supreme.
Teva, mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti.
The very same sounds …
Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṃ saddaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
Te tassa saddā paramā honti.
Te tassa saddā anuttarā honti.
Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti.
smells …
Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṃ gandhaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
Te tassa gandhā paramā honti.
Te tassa gandhā anuttarā honti.
Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti.
tastes …
Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṃ rasaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
Te tassa rasā paramā honti.
Te tassa rasā anuttarā honti.
Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti.
touches that are agreeable to some are disagreeable to others.
Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṃ phoṭṭhabbaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
When you’re happy with certain touches, as you’ve got all you wished for, you don’t want any other touch that’s better or finer.
Te tassa phoṭṭhabbā paramā honti.
For you, those touches are perfect
Te tassa phoṭṭhabbā anuttarā hontī”ti.
and supreme.”
Tena kho pana samayena candanaṅgaliko upāsako tassaṃ parisāyaṃ nisinno hoti.
Now at that time the lay follower Candanaṅgalika was sitting in that assembly.
Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then he 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, candanaṅgalikā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi:
Then the lay follower Candanaṅgalika extolled the Buddha in his presence with an appropriate verse.
“Padumaṃ 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 pañca rājāno candanaṅgalikaṃ upāsakaṃ pañcahi uttarāsaṅgehi acchādesuṃ.
Then those five kings clothed Candanaṅgalika with five upper robes.
Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṃ acchādesīti.
And Candanaṅgalika in turn endowed the Buddha with these robes.
end of section [3.12 - SN 3.12 Pañcarāja: Five Kings] ❧
SN 3.13 Doṇapāka: A Bucket of Rice
13. Doṇapākasutta
13. A Bucket of Rice
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṃ bhuñjati.
Now at that time King Pasenadi of Kosala used to eat rice by the bucket.
Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then after eating King Pasenadi of Kosala went up to the Buddha, huffing and puffing. He bowed and sat down to one side.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhuttāviṃ mahassāsiṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then, knowing that King Pasenadi was huffing and puffing after eating, on that occasion the Buddha recited this verse:
“Manujassa sadā satīmato,
“When a man is always rememberful,
Mattaṃ jānato laddhabhojane;
knowing moderation in eating,
Tanukassa bhavanti vedanā,
his discomfort diminishes,
Saṇikaṃ jīrati āyupālayan”ti.
and he ages slowly, taking care of his life.”
Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti.
Now at that time the brahmin student Sudassana was standing behind the king.
Atha kho rājā pasenadi kosalo sudassanaṃ māṇavaṃ āmantesi:
Then King Pasenadi addressed him:
“ehi tvaṃ, tāta sudassana, bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa.
“Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal.
Ahañca te devasikaṃ kahāpaṇasataṃ kahāpaṇasataṃ niccaṃ bhikkhaṃ pavattayissāmī”ti.
I’ll set up a regular daily allowance of a hundred dollars for you.”
“Evaṃ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṃ bhāsati:
“Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was presented with a meal he would repeat it:
“Manujassa sadā satīmato,
“When a man is always rememberful,
Mattaṃ jānato laddhabhojane;
knowing moderation in eating,
Tanukassa bhavanti vedanā,
his discomfort diminishes,
Saṇikaṃ jīrati āyupālayan”ti.
and he ages slowly, taking care of his life.”
Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya saṇṭhāsi.
Then the king gradually got used to having no more than a pint of rice.
Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:
After some time King Pasenadi’s body slimmed right down. Stroking his limbs with his hands, at that time he spoke these words of inspiration:
“ubhayena vata maṃ so bhagavā atthena anukampi—
“The Buddha truly has compassion for me in both
diṭṭhadhammikena ceva atthena samparāyikena cā”ti.
the good of the present life and the good of the next life.”
SN 3.14 Paṭhamasaṅgāma: Battle (1st)
14. Paṭhamasaṅgāmasutta
14. Battle (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi.
Then King Ajātasattu Vedehiputta of Magadha mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala.
Assosi kho rājā pasenadi kosalo:
When King Pasenadi heard of this,
“rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī”ti.
Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi.
he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu.
Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ.
Then the two kings met in battle.
Tasmiṃ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṃ pasenadiṃ kosalaṃ parājesi.
And in that battle Ajātasattu defeated Pasenadi,
Parājito ca rājā pasenadi kosalo sakameva rājadhāniṃ sāvatthiṃ paccuyyāsi.
who withdrew to his own capital at Sāvatthī.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then the Buddha said:
“Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko;
“monks, King Ajātasattu has bad friends, companions, and associates.
rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.
But King Pasenadi has good friends, companions, and associates.
Ajjeva, bhikkhave, rājā pasenadi kosalo imaṃ rattiṃ dukkhaṃ seti parājito”ti.
Yet on this day King Pasenadi will have a bad night’s sleep as one defeated.”
Idamavoca … pe …
That is what the Buddha said. …
“Jayaṃ veraṃ pasavati,
“Victory gives rise to enmity;
dukkhaṃ seti parājito;
the defeated sleep badly.
Upasanto sukhaṃ seti,
The peaceful sleep well,
hitvā jayaparājayan”ti.
having left victory and defeat behind.”
SN 3.15 Dutiyasaṅgāma: Battle (2nd)
15. Dutiyasaṅgāmasutta
15. Battle (2nd)
Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi.
Then King Ajātasattu Vedehiputta of Magadha mobilized an army of four divisions and marched to Kāsi to attack King Pasenadi of Kosala.
Assosi kho rājā pasenadi kosalo:
When King Pasenadi heard of this,
“rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī”ti.
Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi.
he mobilized an army of four divisions and marched to Kāsi to defend it against Ajātasattu.
Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ.
Then the two kings met in battle.
Tasmiṃ kho pana saṅgāme rājā pasenadi kosalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ parājesi, jīvaggāhañca naṃ aggahesi.
And in that battle Pasenadi defeated Ajātasattu and captured him alive.
Atha kho rañño pasenadissa kosalassa etadahosi:
Then King Pasenadi thought:
“kiñcāpi kho myāyaṃ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti.
“Even though I’ve never betrayed this King Ajātasattu, he betrayed me. Still, he is my nephew.
Yannūnāhaṃ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjeyyan”ti.
Now that I’ve vanquished all of Ajātasattu’s elephant troops, cavalry, chariots, and infantry, why don’t I let him loose with just his life?”
Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajji.
And that’s what he did.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks …
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
told the Buddha what had happened.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited these verses:
“Vilumpateva puriso,
“A man goes on plundering
yāvassa upakappati;
as long as it serves his ends.
Yadā caññe vilumpanti,
But as soon as others plunder him,
so vilutto viluppati.
the plunderer is plundered.
Ṭhānañhi maññati bālo,
For the fool thinks they’ve got away with it
yāva pāpaṃ na paccati;
as long as the wickedness doesn’t ripen.
Yadā ca paccati pāpaṃ,
But when the wickedness ripens,
atha dukkhaṃ nigacchati.
they fall into suffering.
Hantā labhati hantāraṃ,
A killer creates a killer;
jetāraṃ labhate jayaṃ;
a conqueror creates a conqueror;
Akkosako ca akkosaṃ,
an abuser creates abuse,
rosetārañca rosako;
and a bully creates a bully.
Atha kammavivaṭṭena,
And so as deeds unfold
so vilutto viluppatī”ti.
the plunderer is plundered.”
❧
SN 3.16 Mallikā: A Daughter
16. Mallikāsutta
16. A Daughter
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.
Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi:
Then a man went up to the king and whispered in his ear:
“mallikā, deva, devī dhītaraṃ vijātā”ti.
“Your Majesty, Queen Mallikā has given birth to a daughter.”
Evaṃ vutte, rājā pasenadi kosalo anattamano ahosi.
When this was said, King Pasenadi was disappointed.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ anattamanataṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, knowing that King Pasenadi was disappointed, on that occasion the Buddha recited these verses:
“Itthīpi hi ekacciyā,
“Well, some women are better than men,
seyyā posa janādhipa;
O ruler of the people.
Medhāvinī sīlavatī,
Wise and virtuous,
sassudevā patibbatā.
a devoted wife who honors her mother in law.
Tassā yo jāyati poso,
And when she has a son,
sūro hoti disampati;
he becomes a hero, O lord of the land.
Tādisā subhagiyā putto,
The son of such a blessed lady
rajjampi anusāsatī”ti.
may even rule the realm.”
SN 3.17 Appamāda: Diligence
17. Appamādasutta
17. Diligence
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisīdi.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati—
“Sir, is there one thing that secures benefits for both
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti?
the present life and lives to come?”
“Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati—
“There is, great king.”
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.
“Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
“So what is it?”
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti?
“Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
“Diligence, great king, is one thing that, when developed and cultivated, secures benefits for both
diṭṭhadhammikañceva atthaṃ samparāyikañcāti.
the present life and lives to come.
Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati—yadidaṃ mahantattena;
The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all.
evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati—
In the same way, diligence is one thing that secures benefits for both
diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.
the present life and lives to come.”
Idamavoca … pe …
That is what the Buddha said. …
“Āyuṃ arogiyaṃ vaṇṇaṃ,
“For one who desires a continuous flow
saggaṃ uccākulīnataṃ;
of exceptional delights—
Ratiyo patthayantena,
long life, beauty, and health,
uḷārā aparāparā.
heaven, and birth in an eminent family—
Appamādaṃ pasaṃsanti,
the astute praise diligence
puññakiriyāsu paṇḍitā;
in making merit.
Appamatto ubho atthe,
Being diligent, an astute person
adhiggaṇhāti paṇḍito.
secures both benefits:
Diṭṭhe dhamme ca yo attho,
the benefit in this life,
yo cattho samparāyiko;
and in lives to come.
Atthābhisamayā dhīro,
A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.
is called ‘astute’.”
❧
SN 3.18 Kalyāṇamitta: Good Friends
18. Kalyāṇamittasutta
18. Good Friends
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti.
‘The Dharma is well explained by the Buddha. But it’s for someone with good friends, companions, and associates, not for someone with bad friends, companions, and associates.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!” said the Buddha. And he repeated the king’s statement, adding:
Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.
Ekamidāhaṃ, mahārāja, samayaṃ sakkesu viharāmi nagarakaṃ nāma sakyānaṃ nigamo.
“Great king, this one time I was staying in the land of the Sakyans where they have a town named Nagaraka.
Atha kho, mahārāja, ānando bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, mahārāja, ānando bhikkhu maṃ etadavoca:
Then the monk Ānanda came to me, bowed, sat down to one side, and said:
‘upaḍḍhamidaṃ, bhante, brahmacariyassa—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.
‘Sir, good friends, companions, and associates are half the spiritual life.’
Evaṃ vuttāhaṃ, mahārāja, ānandaṃ bhikkhuṃ etadavocaṃ:
When he had spoken, I said to him:
‘mā hevaṃ, ānanda, mā hevaṃ, ānanda.
‘Not so, Ānanda! Not so, Ānanda!
Sakalameva hidaṃ, ānanda, brahmacariyaṃ—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
Good friends, companions, and associates are the whole of the spiritual life.
Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.
Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, sammāsaṅkappaṃ bhāveti … sammāvācaṃ bhāveti … sammākammantaṃ bhāveti … sammāājīvaṃ bhāveti … sammāvāyāmaṃ bhāveti … sammāsatiṃ bhāveti … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.
Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatāti.
And here’s another way to understand how good friends are the whole of the spiritual life.
Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ—yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.
This is another way to understand how good friends are the whole of the spiritual life.’
Tasmātiha te, mahārāja, evaṃ sikkhitabbaṃ:
So, great king, you should train like this:
‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti.
‘I will have good friends, companions, and associates.’
Evañhi te, mahārāja, sikkhitabbaṃ.
That’s how you should train.
Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṃ eko dhammo upanissāya vihātabbo—
When you have good friends, companions, and associates, you should live supported by one thing:
appamādo kusalesu dhammesu.
diligence in skillful Dharmas.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, itthāgārassa anuyantassa evaṃ bhavissati:
When you’re diligent, supported by diligence, your ladies of the harem,
‘rājā kho appamatto viharati, appamādaṃ upanissāya.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, khattiyānampi anuyantānaṃ evaṃ bhavissati:
warrior-noble vassals,
‘rājā kho appamatto viharati appamādaṃ upanissāya.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, balakāyassapi evaṃ bhavissati:
troops,
‘rājā kho appamatto viharati appamādaṃ upanissāya.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti.
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, negamajānapadassapi evaṃ bhavissati:
and people of town and country will think:
‘rājā kho appamatto viharati, appamādaṃ upanissāya.
‘The king lives diligently, supported by diligence.
Handa mayampi appamattā viharāma, appamādaṃ upanissāyā’ti?
We’d better live diligently, supported by diligence!’
Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, attāpi gutto rakkhito bhavissati—
When you’re diligent, supported by diligence, then not only you yourself,
itthāgārampi guttaṃ rakkhitaṃ bhavissati, kosakoṭṭhāgārampi guttaṃ rakkhitaṃ bhavissatī”ti.
but your ladies of the harem, and your treasury and storehouses will be guarded and protected.”
Idamavoca … pe …
That is what the Buddha said. …
“Bhoge patthayamānena,
“For one who desires a continuous flow
uḷāre aparāpare;
of exceptional wealth,
Appamādaṃ pasaṃsanti,
the astute praise diligence
puññakiriyāsu paṇḍitā;
in making merit.
Appamatto ubho atthe,
Being diligent, an astute person
adhiggaṇhāti paṇḍito.
secures both benefits:
Diṭṭhe dhamme ca yo attho,
the benefit in this life,
yo cattho samparāyiko;
and in lives to come.
Atthābhisamayā dhīro,
A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.
is called ‘astute’.”
❧
SN 3.19 Paṭhamaaputtaka: Childless (1st)
19. Paṭhamaaputtakasutta
19. Childless (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
Then King Pasenadi of Kosala went up to the Buddha in the middle of the day, bowed, and sat down to one side. The Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato.
“Sir, here in Sāvatthī a financier householder has passed away.
Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi.
Since he died childless, I have come after transferring his fortune to the royal compound.
Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.
There was eight million in gold, not to speak of the silver.
Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi—
And yet that financier ate meals of
kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ.
rough gruel with pickles.
Evarūpo vatthabhogo ahosi—
He wore clothes consisting of
sāṇaṃ dhāreti tipakkhavasanaṃ.
three pieces of sunn hemp.
Evarūpo yānabhogo ahosi—
He traveled around in a vehicle that was
jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.
a dilapidated little cart, holding a leaf as sunshade.”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
When a bad person has acquired exceptional wealth they don’t make themselves happy and pleased. Nor do they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they don’t establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti.
Because they haven’t made proper use of that wealth, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.
Evaṃsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.
Since that wealth is not properly utilized, it’s wasted, not used.
Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā.
Suppose there was a lotus pond in an uninhabited region with clear, sweet, cool water, clean, with smooth banks, delightful.
Taṃ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṃ vā kareyya.
But people don’t collect it or drink it or bathe in it or use it for any purpose.
Evañhi taṃ, mahārāja, udakaṃ sammā aparibhuñjiyamānaṃ parikkhayaṃ gaccheyya, no paribhogaṃ.
Since that water is not properly utilized, it’s wasted, not used.
Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
In the same way, when a bad person has acquired exceptional wealth …
Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti, corā vā haranti, aggi vā ḍahati, udakaṃ vā vahati, appiyā vā dāyādā haranti.
Evaṃsa te, mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.
it’s wasted, not used.
Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
When a good person has acquired exceptional wealth they make themselves happy and pleased. And they make their mother and father, partners and children, bondservants, workers, and staff, and friends and colleagues happy and pleased. And they establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti.
Because they make proper use of that wealth, rulers or bandits don’t take it, fire doesn’t consume it, flood doesn’t sweep it away, and unloved heirs don’t take it.
Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayaṃ.
Since that wealth is properly utilized, it’s used, not wasted.
Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā.
Suppose there was a lotus pond not far from a town or village with clear, sweet, cool water, clean, with smooth banks, delightful.
Tañca udakaṃ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya.
And people collected it and drank it and bathed in it and used it for their own purpose.
Evañhi taṃ, mahārāja, udakaṃ sammā paribhuñjiyamānaṃ paribhogaṃ gaccheyya, no parikkhayaṃ.
Since that water is properly utilized, it’s used, not wasted.
Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
In the same way, when a good person has acquired exceptional wealth …
Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti.
Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayan”ti.
it’s used, not wasted.
“Amanussaṭṭhāne udakaṃva sītaṃ,
As cool water in an uninhabited region
Tadapeyyamānaṃ parisosameti;
evaporates when not drunk;
Evaṃ dhanaṃ kāpuriso labhitvā,
so too when a corrupt person acquires wealth,
Nevattanā bhuñjati no dadāti.
they neither use it themselves nor give it away.
Dhīro ca viññū adhigamma bhoge,
But when a wise and sensible person gets hold of wealth,
So bhuñjati kiccakaro ca hoti;
they use it and do their duty.
So ñātisaṅghaṃ nisabho bharitvā,
That head, having supported the family unit,
Anindito saggamupeti ṭhānan”ti.
blameless, goes to a heavenly place.”
❧
SN 3.20 Dutiyaaputtaka: Childless (2nd)
20. Dutiyaaputtakasutta
20. Childless (2nd)
Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
Then King Pasenadi of Kosala went up to the Buddha in the middle of the day … The Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato.
“Sir, here in Sāvatthī a financier householder has passed away.
Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi.
Since he died childless, I have come after transferring his fortune to the royal compound.
Sataṃ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa.
There was ten million in gold, not to speak of the silver.
Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi—
And yet that financier ate meals of
kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ.
rough gruel with pickles.
Evarūpo vatthabhogo ahosi—
He wore clothes consisting of
sāṇaṃ dhāreti tipakkhavasanaṃ.
three pieces of sunn hemp.
Evarūpo yānabhogo ahosi—
He traveled around in a vehicle that was
jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.
a dilapidated little cart, holding a leaf as sunshade.”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Bhūtapubbaṃ so, mahārāja, seṭṭhi gahapati taggarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi.
Once upon a time, great king, that financier householder provided alms-food on behalf of a Buddha awakened for himself named Tagarasikhī.
‘Detha samaṇassa piṇḍan’ti vatvā uṭṭhāyāsanā pakkāmi.
He instructed: ‘Give alms to that ascetic,’ before getting up from his seat and leaving.
Datvā ca pana pacchā vippaṭisārī ahosi:
But after giving he regretted it:
‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti.
‘It would have been better to feed the bondservants or workers with that alms-food.’
Bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi.
What’s more, he murdered his brother’s only child for the sake of his fortune.
Yaṃ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṃ paccekasambuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji.
Because that financier provided Tagarasikhī with alms-food, as a result of that deed he was reborn seven times in a good place, a heavenly realm.
Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi.
And as a residual result of that same deed he held the position of financier seven times right here in Sāvatthī.
Yaṃ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi:
But because that financier regretted giving alms,
‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya cittaṃ namati, nāssuḷārāya yānabhogāya cittaṃ namati, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati.
as a result of that deed his mind didn’t tend to enjoy nice food, clothes, vehicles, or the five refined kinds of sensual stimulation.
Yaṃ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha.
And because that financier murdered his brother’s only child for the sake of his fortune, as a result of that deed he burned in hell for many years, for many hundreds, many thousands, many hundreds of thousands of years.
Tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti.
And as a residual result of that same deed for the seventh time, since he is childless, his fortune ends up in the royal treasury.
Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ.
Now the old merit of that financier has been used up, and he hasn’t accumulated new merit.
Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī”ti.
Today, great king, that financier burns in the Great Hell of Screams.”
“Evaṃ, bhante, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno”ti.
“So, sir, that financier has been reborn in the Great Hell of Screams?”
“Evaṃ, mahārāja, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno”ti.
“Yes he has, great king.”
Idamavoca … pe ….
That is what the Buddha said. …
“Dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ,
“Grain, wealth, silver, and gold,
Pariggahaṃ vāpi yadatthi kiñci;
or whatever other possessions there are;
Dāsā kammakarā pessā,
bondservants, workers, employees,
Ye cassa anujīvino.
and those dependent for their livelihood:
Sabbaṃ nādāya gantabbaṃ,
you must go on without taking these;
sabbaṃ nikkhippagāminaṃ;
all of them are left behind.
Yañca karoti kāyena,
But the deeds you do
vācāya uda cetasā.
by body, speech, and mind—
Tañhi tassa sakaṃ hoti,
that’s what you can call your own.
taṃva ādāya gacchati;
That’s what you take when you go.
Taṃvassa anugaṃ hoti,
That’s what goes with you,
chāyāva anapāyinī.
like a shadow that never leaves.
Tasmā kareyya kalyāṇaṃ,
That’s why you should do good,
nicayaṃ samparāyikaṃ;
investing in the future life.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
end of section [3..2.. - SN 3 vagga 2 Dutiya: Childless] ❧
+ § – SN 3 vagga 3 Tatiya: Kosala+ all - all
21. Puggalasutta
21. Persons
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“cattārome, mahārāja puggalā santo saṃvijjamānā lokasmiṃ.
“Great king, these four people are found in the world.
Katame cattāro?
What four?
The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. Tamotamaparāyano, tamojotiparāyano, jotitamaparāyano, jotijotiparāyano.
Kathañca, mahārāja puggalo tamotamaparāyano hoti?
And how is a person dark and bound for darkness?
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
And they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṃ gaccheyya, tamā vā tamaṃ gaccheyya, lohitamalā vā lohitamalaṃ gaccheyya.
This person is like someone who goes from darkness to darkness, from blackness to blackness, from bloodstain to bloodstain.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo tamotamaparāyano hoti.
That’s how a person is dark and bound for darkness.
Kathañca, mahārāja, puggalo tamojotiparāyano hoti?
And how is a person dark and bound for light?
Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
But they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṃ āroheyya, pallaṅkā vā assapiṭṭhiṃ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṃ āroheyya, hatthikkhandhā vā pāsādaṃ āroheyya.
This person is like someone who ascends from the ground to a couch; from a couch to horseback; from horseback to an elephant; and from an elephant to a stilt longhouse.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo tamojotiparāyano hoti.
That’s how a person is dark and bound for light.
Kathañca, mahārāja, puggalo jotitamaparāyano hoti?
And how is a person light and bound for darkness?
Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.
It’s when some person is reborn in an eminent family—a well-to-do family of warrior-nobles, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
But they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṃ oroheyya, hatthikkhandhā vā assapiṭṭhiṃ oroheyya, assapiṭṭhiyā vā pallaṅkaṃ oroheyya, pallaṅkā vā pathaviṃ oroheyya, pathaviyā vā andhakāraṃ paviseyya.
This person is like someone who descends from a stilt longhouse to an elephant; from an elephant to horseback; from horseback to a couch; and from a couch to the ground; and from the ground they enter darkness.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo jotitamaparāyano hoti.
That’s how a person is light and bound for darkness.
Kathañca, mahārāja, puggalo jotijotiparāyano hoti?
And how is a person light and bound for light?
Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.
It’s when some person is reborn in an eminent family—a well-to-do family of warrior-nobles, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
And they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṃ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṃ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṃ saṅkameyya, pāsādā vā pāsādaṃ saṅkameyya.
This person is like someone who shifts from one couch to another; from the back of one horse to another; from one elephant to another; or from one stilt longhouse to another.
Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi.
Evaṃ kho, mahārāja, puggalo jotijotiparāyano hoti.
That’s how a person is light and bound for light.
Ime kho, mahārāja, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”
Idamavoca … pe …
That is what the Buddha said. …
“Daliddo puriso rāja,
“O king, some people are poor,
assaddho hoti maccharī;
faithless and stingy.
Kadariyo pāpasaṅkappo,
Miserly, with bad intentions,
micchādiṭṭhi anādaro.
they lack regard, they have wrong view.
Samaṇe brāhmaṇe vāpi,
They abuse and insult
aññe vāpi vanibbake;
ascetics and brahmins
Akkosati paribhāsati,
and other renunciates.
natthiko hoti rosako.
They’re nihilists and bullies,
Dadamānaṃ nivāreti,
who prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti nirayaṃ ghoraṃ,
they fall into the terrible hell—
tamotamaparāyano.
from darkness they’re bound for darkness.
Daliddo puriso rāja,
O king, some people are poor,
saddho hoti amaccharī;
but faithful and not stingy.
Dadāti seṭṭhasaṅkappo,
They give with best of intentions,
abyaggamanaso naro.
that peaceful-hearted person.
Samaṇe brāhmaṇe vāpi,
They rise for and bow to
aññe vāpi vanibbake;
ascetics and brahmins
Uṭṭhāya abhivādeti,
and other renunciates.
samacariyāya sikkhati.
Training in moral conduct,
Dadamānaṃ na vāreti,
they don’t prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti tidivaṃ ṭhānaṃ,
they go to the heaven of the Three—
tamojotiparāyano.
from darkness they’re bound for light.
Aḍḍho ce puriso rāja,
O king, some people are rich,
assaddho hoti maccharī;
but faithless and stingy.
Kadariyo pāpasaṅkappo,
Miserly, with bad intentions,
micchādiṭṭhi anādaro.
they lack regard, they have wrong view.
Samaṇe brāhmaṇe vāpi,
They abuse and insult
aññe vāpi vanibbake;
ascetics and brahmins
Akkosati paribhāsati,
and other renunciates.
natthiko hoti rosako.
They’re nihilists and bullies,
Dadamānaṃ nivāreti,
who prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti nirayaṃ ghoraṃ,
they fall into the terrible hell—
jotitamaparāyano.
from light they’re bound for darkness.
Aḍḍho ce puriso rāja,
O king, some people are rich,
saddho hoti amaccharī;
faithful and not stingy.
Dadāti seṭṭhasaṅkappo,
They give with best of intentions,
abyaggamanaso naro.
that peaceful-hearted person.
Samaṇe brāhmaṇe vāpi,
They rise for and bow to
aññe vāpi vanibbake;
ascetics and brahmins
Uṭṭhāya abhivādeti,
and other renunciates.
samacariyāya sikkhati.
Training in moral conduct,
Dadamānaṃ na vāreti,
they don’t prevent others from giving
yācamānāna bhojanaṃ;
food to beggars.
Tādiso puriso rāja,
O king, ruler of the people:
mīyamāno janādhipa;
when such people die
Upeti tidivaṃ ṭhānaṃ,
they go to the heaven of the Three—
jotijotiparāyano”ti.
from light they’re bound for light.”
end of section [3.21 - SN 3.21 Puggala: Persons] ❧
SN 3.22 Ayyikā: Grandmother
22. Ayyikāsutta
22. Grandmother
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
King Pasenadi of Kosala sat to one side, and the Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divādivassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā.
“Sir, my grandmother has passed away. She was old, elderly and senior. She was advanced in years and had reached the final stage of life; she was a hundred and twenty years old.
Ayyikā kho pana me, bhante, piyā hoti manāpā.
But I loved my grandmother; she was dear to me.
Hatthiratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṃ dadeyyaṃ:
If by giving away the elephant treasure I could get my grandmother back, I’d do it.
‘mā me ayyikā kālamakāsī’ti.
Assaratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṃ dadeyyaṃ:
If by giving away the horse treasure I could get my grandmother back, I’d do it.
‘mā me ayyikā kālamakāsī’ti.
Gāmavarena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṃ dadeyyaṃ:
If by giving away a prize village I could get my grandmother back, I’d do it.
‘mā me ayyikā kālamakāsī’ti.
Janapadapadesena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṃ dadeyyaṃ:
If by giving away the whole country I could get my grandmother back, I’d do it.”
‘mā me ayyikā kālamakāsī’ti.
‘Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’ti.
“Great king, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”
‘Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāvasubhāsitamidaṃ, bhante, bhagavatā—
how well said this was by the Buddha:
sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’”ti.
‘All sentient beings are liable to die. Death is their end; they’re not exempt from death.’”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā.
All sentient beings are liable to die. Death is their end; they’re not exempt from death.
Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṃ anatītāni;
It’s like the vessels made by potters. Whatever kind they are, whether baked or unbaked, all of them are liable to break apart. Breaking is their end; they’re not exempt from breakage.
evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā”ti.
In the same way, all sentient beings are liable to die. Death is their end; they’re not exempt from death.”
Idamavoca … pe …
That is what the Buddha said. …
“Sabbe sattā marissanti,
“All beings will die,
maraṇantañhi jīvitaṃ;
for life ends with death.
Yathākammaṃ gamissanti,
They pass on according to their deeds,
puññapāpaphalūpagā;
reaping the fruits of good and bad.
Nirayaṃ pāpakammantā,
Those who do bad go to hell,
puññakammā ca suggatiṃ.
and if you do good you go to heaven.
Tasmā kareyya kalyāṇaṃ,
That’s why you should do good,
nicayaṃ samparāyikaṃ;
investing in the future life.
Puññāni paralokasmiṃ,
The good deeds of sentient beings
patiṭṭhā honti pāṇinan”ti.
support them in the next world.”
❧
23. Lokasutta
23. The World
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?
“Sir, how many things arise in the world for its harm, suffering, and discomfort?”
“Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya.
“Great king, three things arise in the world for its harm, suffering, and discomfort.
Katame tayo?
What three?
Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
Greed,
Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
hate,
Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya.
and delusion.
Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti.
These three things arise in the world for its harm, suffering, and discomfort.”
Idamavoca … pe …
That is what the Buddha said. …
“Lobho doso ca moho ca,
“When greed, hate, and delusion,
purisaṃ pāpacetasaṃ;
have arisen inside oneself,
Hiṃsanti attasambhūtā,
they harm a person of wicked heart,
tacasāraṃva samphalan”ti.
as a reed is destroyed by its own fruit.”
24. Issattasutta
24. Archery
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Seated to one side, King Pasenadi said to the Buddha:
“kattha nu kho, bhante, dānaṃ dātabban”ti?
“Sir, where should a gift be given?”
“Yattha kho, mahārāja, cittaṃ pasīdatī”ti.
“Wherever your heart feels inspired, great king.”
“Kattha pana, bhante, dinnaṃ mahapphalan”ti?
“But sir, where is a gift very fruitful?”
“Aññaṃ kho etaṃ, mahārāja, kattha dānaṃ dātabbaṃ, aññaṃ panetaṃ kattha dinnaṃ mahapphalanti?
“Where a gift should be given is one thing, great king, but where a gift is very fruitful is another.
Sīlavato kho, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle.
A gift is very fruitful when it’s given to an ethical person, not so much to an unethical person.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṃ byākareyyāsi.
Well then, great king, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, mahārāja,
What do you think, great king?
idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho.
Suppose you were at war, ready to fight a battle.
Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī.
Then along comes an warrior-noble youth who is untrained, inexpert, unfit, inexperienced. And he’s fearful, cowardly, trembling, quick to flee.
Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti?
Would you employ such a man? Would he be of any use to you?”
“Nāhaṃ, bhante, bhareyyaṃ taṃ purisaṃ, na ca me attho tādisena purisenā”ti.
“No, sir, I would have no use for such a man.”
“Atha āgaccheyya brāhmaṇakumāro asikkhito … pe …
“What about a brahmin youth,
atha āgaccheyya vessakumāro asikkhito … pe …
a merchant youth,
atha āgaccheyya suddakumāro asikkhito … pe …
or a worker youth who was similar?”
na ca me attho tādisena purisenā”ti.
“No, sir, I would have no use for such a man.”
“Taṃ kiṃ maññasi, mahārāja,
“What do you think, great king?
idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho.
Suppose you were at war, ready to fight a battle.
Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī.
Then along comes an warrior-noble youth who is trained, expert, fit, experienced. And he’s fearless, brave, bold, standing his ground.
Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti?
Would you employ such a man? Would he be of any use to you?”
“Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā”ti.
“Yes, sir, I would have a use for such a man.”
“Atha āgaccheyya brāhmaṇakumāro … pe …
“What about a brahmin youth,
atha āgaccheyya vessakumāro … pe …
a merchant youth,
atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī.
or a worker youth who was similar?
Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti?
Would you employ such a man? Would he be of any use to you?”
“Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā”ti.
“Yes, sir, I would have a use for such a man.”
“Evameva kho, mahārāja, yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṃ dinnaṃ mahapphalaṃ hoti.
“In the same way, a gift to anyone who has given up five factors and possesses five factors is very fruitful, no matter what family they’ve gone forth from.
Katamāni pañcaṅgāni pahīnāni honti?
What are the five factors they’ve given up?
Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imāni pañcaṅgāni pahīnāni honti.
These are the five factors they’ve given up.
Katamehi pañcahaṅgehi samannāgato hoti?
What are the five factors they possess?
Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti.
The entire spectrum of an adept’s ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Imehi pañcahaṅgehi samannāgato hoti.
These are the five factors they possess.
Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalan”ti.
I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Issattaṃ balavīriyañca,
“Any youth skilled at archery,
yasmiṃ vijjetha māṇave;
powerful and vigorous,
Taṃ yuddhattho bhare rājā,
would be employed by a king going to war—
nāsūraṃ jātipaccayā.
one is not a coward because of one’s birth.
Tatheva khantisoraccaṃ,
Just so, whoever is settled
dhammā yasmiṃ patiṭṭhitā;
in the qualities of patience and gentleness,
Ariyavuttiṃ medhāviṃ,
a clever person with noble conduct,
hīnajaccampi pūjaye.
should be venerated even if they’re low born.
Kāraye assame ramme,
You should build lovely hermitages
vāsayettha bahussute;
and settle learned people in them.
Papañca vivane kayirā,
You should set up water supplies in barren regions
dugge saṅkamanāni ca.
and passages in places hard to travel.
Annaṃ pānaṃ khādanīyaṃ,
Food, drink, edibles,
vatthasenāsanāni ca;
clothes, and lodgings
Dadeyya ujubhūtesu,
should be given to the upright ones,
vippasannena cetasā.
with a clear and confident heart.
Yathā hi megho thanayaṃ,
The thundering rain cloud,
vijjumālī satakkaku;
its hundred peaks wreathed in lightning,
Thalaṃ ninnañca pūreti,
pours down over the rich earth,
abhivassaṃ vasundharaṃ.
soaking the uplands and valleys.
Tatheva saddho sutavā,
So too an astute person,
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
Āmodamāno pakireti,
Rejoicing, they distribute,
detha dethāti bhāsati;
saying, ‘Give! give!’
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
end of section [3.24 - SN 3.24 Issatta: Archery] ❧
SN 3.25 Pabbatūpama: The Simile of the Mountain
25. Pabbatūpamasutta
25. The Simile of the Mountain
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:
King Pasenadi of Kosala sat to one side, and the Buddha said to him:
“handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?
“So, great king, where are you coming from in the middle of the day?”
“Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ rājakaraṇīyāni bhavanti, tesu khvāhaṃ, etarahi ussukkamāpanno”ti.
“Sir, there are anointed warrior-nobleic kings who are infatuated with power, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Today I have been busy fulfilling the duties of such kings.”
“Taṃ kiṃ maññasi, mahārāja,
“What do you think, great king?
idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.
Suppose a trustworthy and reliable man were to come from the east.
So taṃ upasaṅkamitvā evaṃ vadeyya:
He’d approach you and say:
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya.
‘Please sir, you should know this. I come from the east.
Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ, sabbe pāṇe nippothento āgacchati.
There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures.
Yaṃ te, mahārāja, karaṇīyaṃ, taṃ karohī’ti.
So then, great king, do what you must!’
Atha dutiyo puriso āgaccheyya pacchimāya disāya … pe …
Then a second trustworthy and reliable man were to come from the west …
atha tatiyo puriso āgaccheyya uttarāya disāya …
a third from the north …
atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko.
and a fourth from the south.
So taṃ upasaṅkamitvā evaṃ vadeyya:
He’d approach you and say:
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi dakkhiṇāya disāya.
‘Please sir, you should know this. I come from the south.
Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ sabbe pāṇe nippothento āgacchati.
There I saw a huge mountain that reached the clouds. And it was coming this way, crushing all creatures.
Yaṃ te, mahārāja, karaṇīyaṃ taṃ karohī’ti.
So then, great king, do what you must!’
Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyan”ti?
Should such a dire threat arise—a terrible loss of human life, when human birth is so rare—what would you do?”
“Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṃ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā”ti?
“Sir, what could I do but practice the Dharmas, practice morality, doing skillful and good actions?”
“Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṃ, mahārāja, jarāmaraṇaṃ.
“I tell you, great king, I announce to you: old age and death are advancing upon you.
Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīyan”ti?
Since old age and death are advancing upon you, what would you do?”
“Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya?
“Sir, what can I do but practice the Dharmas, practice morality, doing skillful and good actions?
Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ hatthiyuddhāni bhavanti;
Sir, there are anointed warrior-nobleic kings who are infatuated with power, and obsessed with greed for sensual pleasures. They have attained stability in the country, occupying a vast conquered territory. Such kings engage in battles of elephants,
tesampi, bhante, hatthiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
Yānipi tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ … pe …
ajjhāvasantānaṃ assayuddhāni bhavanti … pe …
cavalry,
rathayuddhāni bhavanti … pe …
chariots,
pattiyuddhāni bhavanti;
or infantry.
tesampi, bhante, pattiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
But there is no place, no scope for such battles when old age and death are advancing.
Santi kho pana, bhante, imasmiṃ rājakule mantino mahāmattā, ye pahonti āgate paccatthike mantehi bhedayituṃ.
In this royal court there are ministers of wise counsel who are capable of dividing an approaching enemy by wise counsel.
Tesampi, bhante, mantayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
But there is no place, no scope for such diplomatic battles when old age and death are advancing.
Saṃvijjati kho pana, bhante, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañceva vehāsaṭṭhañca, yena mayaṃ pahoma āgate paccatthike dhanena upalāpetuṃ.
In this royal court there is abundant gold coin and bullion stored in dungeons and towers. Using this wealth we can pay off an approaching enemy.
Tesampi, bhante, dhanayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe.
But there is no place, no scope for such monetary battles when old age and death are advancing.
Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?
When old age and death are advancing, what can I do but practice the Dharmas, practice morality, doing skillful and good actions?”
“Evametaṃ, mahārāja, evametaṃ, mahārāja.
“That’s so true, great king! That’s so true!
Adhivattamāne jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?
When old age and death are advancing, what can you do but practice the Dharmas, practice morality, doing skillful and good actions?”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Yathāpi selā vipulā,
“Suppose there were vast mountains
nabhaṃ āhacca pabbatā;
of solid rock touching the sky
Samantānupariyāyeyyuṃ,
drawing in from all sides
nippothento catuddisā.
and crushing the four quarters.
Evaṃ jarā ca maccu ca,
So too old age and death
adhivattanti pāṇine;
advance upon all living creatures—
Khattiye brāhmaṇe vesse,
warrior-nobles, brahmins, merchants,
sudde caṇḍālapukkuse;
workers, outcastes, and scavengers.
Na kiñci parivajjeti,
They spare nothing.
sabbamevābhimaddati.
They crush all beneath them.
Na tattha hatthīnaṃ bhūmi,
There’s nowhere for elephants to take a stand,
na rathānaṃ na pattiyā;
nor chariots nor infantry.
Na cāpi mantayuddhena,
They can’t be defeated
sakkā jetuṃ dhanena vā.
by diplomatic battles or by wealth.
Tasmā hi paṇḍito poso,
That’s why an astute person,
sampassaṃ atthamattano;
seeing what’s good for themselves,
Buddhe dhamme ca saṅghe ca,
being wise, would place faith
dhīro saddhaṃ nivesaye.
in the Buddha, The Dharma, and the Saṅgha.
Yo dhammaṃ cari kāyena,
Whoever lives by The Dharma
vācāya uda cetasā;
in body, speech, and mind,
Idheva naṃ pasaṃsanti,
is praised in this life
pecca sagge pamodatī”ti.
and departs to rejoice in heaven.”
Kosalasaṃyuttaṃ samattaṃ.
The Linked Discourses with the Kosalan are completed.
end of section [3..3.. - SN 3 vagga 3 Tatiya: Kosala] ❧
SN 4 Māra Saṃyutta: Connected Discourses with Māra
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 4
Linked Discourses 4
+ § – SN 4 vagga 1 Paṭhama: first chapter+ all - all
1. Paṭhamavagga
1. first chapter
SN 4.1 Tapokamma: Mortification
1. Tapokammasutta
1. Mortification
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“mutto vatamhi tāya dukkarakārikāya.
“I am truly freed from that grueling work!
Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya.
Thank goodness I’m freed from that pointless grueling work.
Sādhu vatamhi mutto bodhiṃ samajjhagan”ti.
Thank goodness that, steadfast and rememberful, I have attained awakening.”
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
And then Māra the Wicked, knowing what the Buddha was thinking, went up to him and addressed him in verse:
(verse)
“Tapokammā apakkamma,
“You’ve departed from the practice of mortification
ye na sujjhanti māṇavā;
by which humans purify themselves.
Asuddho maññasi suddho,
You’re impure, but think yourself pure;
suddhimaggā aparaddho”ti.
you’ve strayed from the path of purity.”
(end of verse)
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
(verse)
“Anatthasaṃhitaṃ ñatvā,
“I realized that it’s pointless;
yaṃ kiñci amaraṃ tapaṃ;
all that mortification in search of immortality
Sabbaṃ natthāvahaṃ hoti,
is as futile
phiyārittaṃva dhammani.
as oars and rudder on dry land.
Sīlaṃ samādhi paññañca,
Ethics, undistractible-lucidity, and wisdom:
Maggaṃ bodhāya bhāvayaṃ;
by developing this path to awakening
Pattosmi paramaṃ suddhiṃ,
I attained ultimate purity.
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti, dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.2 Hatthirājavaṇṇa: In the Form of an Elephant King
2. Hatthirājavaṇṇasutta
2. In the Form of an Elephant King
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge elephant king and approached him.
Seyyathāpi nāma mahāariṭṭhako maṇi;
Its head was like a huge block of soapstone.
evamassa sīsaṃ hoti.
Seyyathāpi nāma suddhaṃ rūpiyaṃ;
Its tusks were like pure silver.
evamassa dantā honti.
Seyyathāpi nāma mahatī naṅgalīsā;
Its trunk was like a long plough pole.
evamassa soṇḍo hoti.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Saṃsaraṃ dīghamaddhānaṃ,
“Transmigrating for such a long time,
Vaṇṇaṃ katvā subhāsubhaṃ;
you’ve made forms beautiful and ugly.
Alaṃ te tena pāpima,
Enough of this, Wicked One!
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
3. Subhasutta
3. Beautiful
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā, bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre uccāvacā vaṇṇanibhā upadaṃseti, subhā ceva asubhā ca.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and while not far away generated a rainbow of bright colors, both beautiful and ugly.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
(verse)
“Saṃsaraṃ dīghamaddhānaṃ,
“Transmigrating for such a long time,
vaṇṇaṃ katvā subhāsubhaṃ;
you’ve made forms beautiful and ugly.
Alaṃ te tena pāpima,
Enough of this, Wicked One!
nihato tvamasi antaka.
You’re defeated, terminator.
Ye ca kāyena vācāya,
Those who are well restrained
manasā ca susaṃvutā;
in body, speech, and mind
Na te māravasānugā,
don’t fall under Māra’s sway,
na te mārassa baddhagū”ti.
they don’t become your footmen.”
(end of verse)
Atha kho māro … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.4 Paṭhamamārapāsa: Māra’s Snares (1st)
4. Paṭhamamārapāsasutta
4. Māra’s Snares (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
At one time the Buddha was staying near Benares, in the deer park at Isipatana.
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:
“Mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā.
“monks, I have attained and realized supreme freedom through proper attention and proper effort.
Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā”ti.
You too should attain and realize supreme freedom through proper attention and proper effort.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Baddhosi mārapāsena,
“You’re bound by Māra’s snares,
ye dibbā ye ca mānusā;
both human and divine.
Mārabandhanabaddhosi,
You’re bound by Māra’s bonds:
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Muttāhaṃ mārapāsena,
“I’m freed from Māra’s snares,
Ye dibbā ye ca mānusā;
both human and divine.
Mārabandhanamuttomhi,
I’m freed from Māra’s bonds.
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.5 Dutiyamārapāsa: Māra’s Snares (2nd)
5. Dutiyamārapāsasutta
5. Māra’s Snares (2nd)
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
At one time the Buddha was staying near Benares, in the deer park at Isipatana.
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:
“Muttāhaṃ, bhikkhave, sabbapāsehi ye dibbā ye ca mānusā.
“monks, I am freed from all snares, both human and divine.
Tumhepi, bhikkhave, muttā sabbapāsehi ye dibbā ye ca mānusā.
You are also freed from all snares, both human and divine.
Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
Wander forth, monks, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Mā ekena dve agamittha.
Let not two go by one road.
Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard The Dharma.
Bhavissanti dhammassa aññātāro.
There will be those who understand The Dharma!
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti.
I will travel to Uruvelā, the village of Senāni, in order to teach the Dhamma.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Baddhosi sabbapāsehi,
“You’re bound by all snares,
ye dibbā ye ca mānusā;
both human and divine.
Mahābandhanabaddhosi,
You’re bound by the great bond:
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Muttāhaṃ sabbapāsehi,
“I’m freed from all snares,
Ye dibbā ye ca mānusā;
both human and divine.
Mahābandhanamuttomhi,
I’m freed from the great bonds;
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
❧
6. Sappasutta
6. A Serpent
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ sapparājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, manifested in the form of a huge serpent king and approached him.
Seyyathāpi nāma mahatī ekarukkhikā nāvā;
Its body was like a huge canoe carved from a single tree.
evamassa kāyo hoti.
Seyyathāpi nāma mahantaṃ soṇḍikākiḷañjaṃ;
Its hood was like a large brewer’s sieve.
evamassa phaṇo hoti.
Seyyathāpi nāma mahatī kosalikā kaṃsapāti;
Its eyes were like those big bronze dishes from Kosala.
evamassa akkhīni bhavanti.
Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti;
Its tongue flickered from its mouth like lightning flashes in a thunderstorm.
evamassa mukhato jivhā niccharati.
Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti;
The sound of its breathing was like the puffing of a blacksmith’s bellows.
evamassa assāsapassāsānaṃ saddo hoti.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse:
(verse)
“Yo suññagehāni sevati,
“A self-controlled sage frequents
Seyyā so muni attasaññato;
empty buildings for lodging.
Vossajja careyya tattha so,
It’s appropriate for such a person
Patirūpañhi tathāvidhassa taṃ.
to live there after relinquishing.
Carakā bahū bheravā bahū,
Though there are lots of creepy crawlies,
Atho ḍaṃsasarīsapā bahū;
and lots of flies and snakes,
Lomampi na tattha iñjaye,
they wouldn’t stir a hair
Suññāgāragato mahāmuni.
of a great sage in that empty hut.
Nabhaṃ phaleyya pathavī caleyya,
Though the sky may split and the earth may quake,
Sabbepi pāṇā uda santaseyyuṃ;
and all creatures be stricken with fear;
Sallampi ce urasi pakappayeyyuṃ,
and even if an arrow’s aimed at their breast,
Upadhīsu tāṇaṃ na karonti buddhā”ti.
the Buddhas take no shelter in attachments.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
❧
7. Supatisutta
7. Sleeping
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho bhagavā bahudevarattiṃ abbhokāse caṅkamitvā rattiyā paccūsasamayaṃ pāde pakkhāletvā vihāraṃ pavisitvā
He spent most of the night practicing walking meditation in the open. At the crack of dawn he washed his feet and entered his dwelling.
dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
He laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Kiṃ soppasi kiṃ nu soppasi,
“What, you’re asleep? Really, you’re asleep?
Kimidaṃ soppasi dubbhago viya;
You sleep like a loser—what’s up with that?
Suññamagāranti soppasi,
You sleep, thinking that the hut is empty.
Kimidaṃ soppasi sūriye uggate”ti.
You sleep when the sun has come up—what’s up with that?”
(Buddha responds)
“Yassa jālinī visattikā,
“For them there is no craving—
Taṇhā natthi kuhiñci netave;
the weaver, the clinger—to lead them anywhere.
Sabbūpadhiparikkhayā buddho,
With the ending of all attachments the awakened Buddha sleeps.
Soppati kiṃ tavettha mārā”ti.
What’s that got to do with you, Māra?”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.8 Nandati: Delighting
8. Nandatisutta
8. Delighting
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.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṃ gāthaṃ abhāsi:
Then Māra the Wicked went up to the Buddha and recited this verse in the Buddha’s presence:
(verse)
“Nandati puttehi puttimā,
“Your children bring you delight!
Gomā gobhi tatheva nandati;
Your cattle also bring you delight!
Upadhīhi narassa nandanā,
For attachments are a man’s delight;
Na hi so nandati yo nirūpadhī”ti.
without attachments there’s no delight.”
(Buddha responds)
“Socati puttehi puttimā,
“Your children bring you sorrow.
Gomā gobhi tatheva socati;
Your cattle also bring you sorrow.
Upadhīhi narassa socanā,
For attachments are a man’s sorrow;
Na hi so socati yo nirūpadhī”ti.
without attachments there are no sorrows.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.9 Paṭhamaāyu: Life Span (1st)
9. Paṭhamaāyusutta
9. Life Span (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
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:
“Appamidaṃ, bhikkhave, manussānaṃ āyu.
“monks, the life span of humans is short.
Gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ.
You must go to the next life. So you should do what is skillful, you should practice the spiritual life.
Natthi jātassa amaraṇaṃ.
No-one born is immortal.
Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti.
A long life is a hundred years or a little more.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Dīghamāyu manussānaṃ,
“The life of humans is long!
na naṃ hīḷe suporiso;
A good person wouldn’t scorn it.
Careyya khīramattova,
Live like a suckling babe,
natthi maccussa āgamo”ti.
for Death has not come for you.”
(Buddha responds)
“Appamāyu manussānaṃ,
“The life of humans is short,
hīḷeyya naṃ suporiso;
and a good person scorns it.
Careyyādittasīsova,
They should live as though their head was on fire,
natthi maccussa nāgamo”ti.
for Death comes for everyone.”
(end of verse)
Atha kho māro … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
SN 4.10 Dutiyaāyu: Long Life (2nd)
10. Dutiyaāyusutta
10. Long Life (2nd)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho bhagavā … pe … etadavoca:
There the Buddha … said:
“Appamidaṃ, bhikkhave, manussānaṃ āyu.
“monks, the life span of humans is short.
Gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ.
You must go to the next life. So you should do what is skillful, you should practice the spiritual life.
Natthi jātassa amaraṇaṃ.
No-one born is immortal.
Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti.
A long life is a hundred years or a little more.”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Nāccayanti ahorattā,
“The days and nights don’t rush by,
Jīvitaṃ nūparujjhati;
and life isn’t cut short.
Āyu anupariyāyati maccānaṃ,
The life of mortals keeps rolling on,
Nemīva rathakubbaran”ti.
like a chariot’s rim around the hub.”
(Buddha responds)
“Accayanti ahorattā,
“The days and nights rush by,
jīvitaṃ uparujjhati;
and then life is cut short.
Āyu khīyati maccānaṃ,
The life of mortals wastes away,
kunnadīnaṃva odakan”ti.
like the water in tiny streams.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
end of section [4..1.. - SN 4 vagga 1 Paṭhama: first chapter] ❧
+ § – SN 4 vagga 2 Dutiya: Second chapter+ all - all
2. Dutiyavagga
2. Second chapter
11. Pāsāṇasutta
11. Boulders
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi.
Then Māra the Wicked, wanting to make the Buddha feel fear, terror, and goosebumps, approached him, and crushed some large boulders close by him.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Sacepi kevalaṃ sabbaṃ,
“Even if you shake
gijjhakūṭaṃ calessasi;
this entire Vulture’s Peak,
Neva sammāvimuttānaṃ,
the rightly released,
buddhānaṃ atthi iñjitan”ti.
the awakened, are unshaken.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
12. Kinnusīhasutta
12. Lion
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ deseti.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṃ deseti.
“The ascetic Gotama is teaching Dhamma, surrounded by a large assembly.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Kinnu sīhova nadasi,
“Why now do you roar like a lion?
parisāyaṃ visārado;
You’re so self-assured in the assembly!
Paṭimallo hi te atthi,
For there is someone who’ll wrestle with you,
vijitāvī nu maññasī”ti.
so why do you imagine you’re the victor?”
(Buddha responds)
“Nadanti ve mahāvīrā,
“The great heroes they roar,
parisāsu visāradā;
self-assured in the assembly.
Tathāgatā balappattā,
The Realized One, attained to power,
tiṇṇā loke visattikan”ti.
has crossed over clinging to the world.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.13 Sakalika: A Splinter
13. Sakalikasutta
13. A Splinter
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati maddakucchismiṃ migadāye.
At one time the Buddha was staying near Rājagaha in the Maddakucchi deer park.
Tena kho pana samayena bhagavato pādo sakalikāya khato hoti,
Now at that time the Buddha’s foot had been cut by a splinter.
bhusā sudaṃ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā.
The Buddha was stricken by harrowing pains; physical feelings that were painful, sharp, severe, acute, unpleasant, and disagreeable.
Tā sudaṃ bhagavā sato sampajāno adhivāseti avihaññamāno.
But he endured with rememberfulness and lucid-discerning, without worrying.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.
And then he spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Mandiyā nu kho sesi udāhu kāveyyamatto,
“Are you feeble that you lie down? Or are you drunk on poetry?
Atthā nu te sampacurā na santi;
Don’t you have all that you need?
Eko vivitte sayanāsanamhi,
Alone in a secluded lodging,
Niddāmukho kimidaṃ soppase vā”ti.
why this sleeping, sleepyhead?”
(Buddha responds)
“Na mandiyā sayāmi nāpi kāveyyamatto,
“I’m not feeble that I lie down, nor am I drunk on poetry.
Atthaṃ sameccāhamapetasoko;
Having reached the goal, I’m rid of sorrow.
Eko vivitte sayanāsanamhi,
Alone in a secluded lodging,
Sayāmahaṃ sabbabhūtānukampī.
I lie down full of compassion for all living creatures.
Yesampi sallaṃ urasi paviṭṭhaṃ,
Even those with a dart stuck in the breast,
Muhuṃ muhuṃ hadayaṃ vedhamānaṃ;
piercing the heart again and again,
Tepīdha soppaṃ labhare sasallā,
are able to get some sleep.
Tasmā ahaṃ na supe vītasallo.
So why not I, whose dart is drawn out?
Jaggaṃ na saṅke napi bhemi sottuṃ,
I don’t lie awake tense, nor do I fear to sleep.
Rattindivā nānutapanti māmaṃ;
The days and nights don’t disturb me,
Hāniṃ na passāmi kuhiñci loke,
as I see no decline for myself in the world.
Tasmā supe sabbabhūtānukampī”ti.
That’s why I lie down full of compassion for all living creatures.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
❧
SN 4.14 Patirūpa: Appropriate
14. Patirūpasutta
14. Appropriate
Ekaṃ samayaṃ bhagavā kosalesu viharati ekasālāyaṃ brāhmaṇagāme.
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Ekasālā.
Tena kho pana samayena bhagavā mahatiyā gihiparisāya parivuto dhammaṃ deseti.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly of laypeople.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo mahatiyā gihiparisāya parivuto dhammaṃ deseti.
“The ascetic Gotama is teaching Dhamma, surrounded by a large assembly of laypeople.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Netaṃ tava patirūpaṃ,
“It’s not appropriate for you
yadaññamanusāsasi;
to instruct others.
Anurodhavirodhesu,
As you engage in this,
mā sajjittho tadācaran”ti.
don’t get caught up in favoring and opposing.”
(Buddha responds)
“Hitānukampī sambuddho,
“The Buddha instructs others
yadaññamanusāsati;
out of compassion for their welfare.
Anurodhavirodhehi,
The Realized One is liberated
vippamutto tathāgato”ti.
from favoring and opposing.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.15 Mānasa: A Mental Snare
15. Mānasasutta
15. A Mental Snare
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.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Antalikkhacaro pāso,
“There’s a mental snare
yvāyaṃ carati mānaso;
wandering the sky.
Tena taṃ bādhayissāmi,
I’ll bind you with it—
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
Phoṭṭhabbā ca manoramā;
and touches so delightful:
Ettha me vigato chando,
desire for these is gone from me.
Nihato tvamasi antakā”ti.
You’re defeated, terminator!”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.16 Patta: The Alms Bowls
16. Pattasutta
16. The Alms Bowls
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā pañcannaṃ upādānakkhandhānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the five grasping aggregates.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo pañcannaṃ upādānakkhandhānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
“This ascetic Gotama is educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the five grasping aggregates.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And the monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Tena kho pana samayena sambahulā pattā abbhokāse nikkhittā honti.
At that time several alms bowls were placed in the open air.
Atha kho māro pāpimā balībaddavaṇṇaṃ abhinimminitvā yena te pattā tenupasaṅkami.
Then Māra the Wicked manifested in the form of an ox and approached those bowls.
Atha kho aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca:
Then one of the monks said to another:
“bhikkhu bhikkhu, eso balībaddo patte bhindeyyā”ti.
“monk, monk, that ox will break the bowls.”
Evaṃ vutte, bhagavā taṃ bhikkhuṃ etadavoca:
When this was said, the Buddha said to that monk:
“na so, bhikkhu, balībaddo.
“monk, that’s no ox.
Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti.
That’s Māra the Wicked come to pull the wool over your eyes!”
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Rūpaṃ vedayitaṃ saññā,
“Sights, feeling, and perception,
viññāṇaṃ yañca saṅkhataṃ;
consciousness and what is chosen:
Nesohamasmi netaṃ me,
‘I am not this’ and ‘this is not mine’;
evaṃ tattha virajjati.
that’s how to be free of desire them.
Evaṃ virattaṃ khemattaṃ,
When you’re detached, secure,
sabbasaṃyojanātigaṃ;
all fetters transcended,
Anvesaṃ sabbaṭṭhānesu,
though Māra and his army chase everywhere
mārasenāpi nājjhagā”ti.
they never find you.”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
❧
SN 4.17 Chaphassāyatana: The Six Fields of Contact
17. Chaphassāyatanasutta
17. The Six Fields of Contact
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 bhagavā channaṃ phassāyatanānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the six fields of contact.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo channaṃ phassāyatanānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṃseti.
“This ascetic Gotama is educating, encouraging, firing up, and inspiring the monks with a Dhamma talk on the topic of the six fields of contact.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati. Atha kho aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca:
Then Māra the Wicked went up to the Buddha and made a terrifyingly loud noise close by him. It seemed as if the earth were shattering. Then one of the monks said to another:
“bhikkhu bhikkhu, esā pathavī maññe undrīyatī”ti.
“monk, monk, it seems like the earth is shattering!”
Evaṃ vutte, bhagavā taṃ bhikkhuṃ etadavoca:
When this was said, the Buddha said to that monk:
“nesā, bhikkhu, pathavī undrīyati.
“monk, that’s not the earth shattering.
Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti.
That’s Māra the Wicked come to pull the wool over your eyes!”
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
phassā dhammā ca kevalā;
touches, and thoughts, the lot of them—
Etaṃ lokāmisaṃ ghoraṃ,
this is the dreadful bait
ettha loko vimucchito.
that the world’s stupefied by.
Etañca samatikkamma,
But a rememberful disciple of the Buddha
sato buddhassa sāvako;
has transcended all that.
Māradheyyaṃ atikkamma,
Having gone beyond Māra’s dominion,
ādiccova virocatī”ti.
they shine like the sun.”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
18. Piṇḍasutta
18. Alms Food
Ekaṃ samayaṃ bhagavā magadhesu viharati pañcasālāyaṃ brāhmaṇagāme.
At one time the Buddha was staying in the land of the Magadhans near the brahmin village of Pañcasālā.
Tena kho pana samayena pañcasālāyaṃ brāhmaṇagāme kumārikānaṃ pāhunakāni bhavanti.
Now at that time in Pañcasālā the young women were taking care of guests.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Pañcasālā for alms.
Tena kho pana samayena pañcasāleyyakā brāhmaṇagahapatikā mārena pāpimatā anvāviṭṭhā bhavanti:
Now at that time Māra had possessed the brahmins and householders of Pañcasālā, so that they thought:
“mā samaṇo gotamo piṇḍamalatthā”ti.
“Don’t let the ascetic Gotama get any alms!”
Atha kho bhagavā yathādhotena pattena pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pāvisi tathādhotena pattena paṭikkami.
Then the Buddha left the village with his bowl as clean-washed as it was when he entered for alms.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Māra the Wicked went up to the Buddha and said to him:
“api tvaṃ, samaṇa, piṇḍamalatthā”ti?
“Well, ascetic, did you get any alms?”
“Tathā nu tvaṃ, pāpima, akāsi yathāhaṃ piṇḍaṃ na labheyyan”ti.
“Wicked One, did you make sure I didn’t get any alms?”
“Tena hi, bhante, bhagavā dutiyampi pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pavisatu.
“Well then, sir, let the Buddha enter Pañcasālā a second time for alms.
Tathāhaṃ karissāmi yathā bhagavā piṇḍaṃ lacchatī”ti.
I’ll make sure you get alms.”
(verse)
“Apuññaṃ pasavi māro,
“Māra’s made bad karma
āsajja naṃ tathāgataṃ;
in attacking the Realized One.
Kiṃ nu maññasi pāpima,
Wicked One, do you imagine that
na me pāpaṃ vipaccati.
your wickedness won’t bear fruit?
Susukhaṃ vata jīvāma,
We who have nothing
yesaṃ no natthi kiñcanaṃ;
live so very happily.
Pītibhakkhā bhavissāma,
We’ll feed on rapture,
devā ābhassarā yathā”ti.
like the gods of streaming radiance.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
SN 4.19 Kassaka: A Farmer
19. Kassakasutta
19. A Farmer
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā bhikkhūnaṃ nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho mārassa pāpimato etadahosi:
Then Māra thought:
“ayaṃ kho samaṇo gotamo bhikkhūnaṃ nibbānapaṭisaṃyuttāya dhammiyā kathāya … pe …
“The ascetic Gotama is giving a Dhamma talk about nirvana … and the monks are listening well.
yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.
Why don’t I go and pull the wool over their eyes?”
Atha kho māro pāpimā kassakavaṇṇaṃ abhinimminitvā mahantaṃ naṅgalaṃ khandhe karitvā dīghapācanayaṭṭhiṃ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Māra the Wicked manifested in the form of a farmer carrying a large plough on his shoulder. He held a long goad, his hair was messy, he was clad in sunn hemp, and his feet were muddy. He went up to the Buddha and said to him:
“api, samaṇa, balībadde addasā”ti?
“So, ascetic, did you happen to see any oxen?”
“Kiṃ pana, pāpima, te balībaddehī”ti?
“But what have you to do with oxen, Wicked One?”
“Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṃ.
“Mine alone, ascetic, is the eye, mine are sights, mine is the field of eye contact consciousness.
Kuhiṃ me, samaṇa, gantvā mokkhasi?
Where can you escape me, ascetic?
Mameva, samaṇa, sotaṃ, mama saddā … pe …
Mine alone is the ear …
mameva, samaṇa, ghānaṃ, mama gandhā;
nose …
mameva, samaṇa, jivhā, mama rasā;
tongue …
mameva, samaṇa, kāyo, mama phoṭṭhabbā;
body …
mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṃ.
mind, mine are thoughts, mine is the field of mind contact consciousness.
Kuhiṃ me, samaṇa, gantvā mokkhasī”ti?
Where can you escape me, ascetic?”
“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṃ.
“Yours alone, ascetic, is the eye, yours are sights, yours is the field of eye contact consciousness.
Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima.
Where there is no eye, no sights, no eye contact consciousness—you have no place there, Wicked One!
Taveva, pāpima, sotaṃ, tava saddā, tava sotasamphassaviññāṇāyatanaṃ.
Yours alone is the ear …
Yattha ca kho, pāpima, natthi sotaṃ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima.
Taveva, pāpima, ghānaṃ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṃ.
nose …
Yattha ca kho, pāpima, natthi ghānaṃ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima.
Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṃ … pe …
tongue …
taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṃ … pe …
body …
taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṃ.
mind, yours are thoughts, yours is the field of mind contact consciousness.
Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṃ, agati tava tattha, pāpimā”ti.
Where there is no mind, no thoughts, no mind contact consciousness—you have no place there, Wicked One!”
(verse)
“Yaṃ vadanti mama yidanti,
“The things they call ‘mine’,
ye vadanti mamanti ca;
and those who say ‘it’s mine’:
Ettha ce te mano atthi,
if your mind remains there,
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Yaṃ vadanti na taṃ mayhaṃ,
“The things they speak of aren’t mine;
ye vadanti na te ahaṃ;
I’m not someone who speaks like that.
Evaṃ pāpima jānāhi,
So know this, Wicked One:
na me maggampi dakkhasī”ti.
you won’t even see my path.”
(end of verse)
Atha kho māro pāpimā … pe … tatthevantaradhāyīti.
Then Māra … vanished right there.
❧
20. Rajjasutta
20. Rule
Ekaṃ samayaṃ bhagavā kosalesu viharati himavantapadese araññakuṭikāyaṃ.
At one time the Buddha was staying in the land of the Kosalans, in a wilderness hut on the slopes of the Himalayas.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti?
“I wonder if it’s possible to rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow?”
Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
And then Māra the Wicked, knowing what the Buddha was thinking, went up to him and said:
“kāretu, bhante, bhagavā rajjaṃ, kāretu, sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti.
“Rule, Blessed One! Rule, Holy One! Rule legitimately, without killing or having someone kill for you; without conquering or having someone conquer for you; without sorrowing or causing sorrow!”
“Kiṃ pana me tvaṃ, pāpima, passasi yaṃ maṃ tvaṃ evaṃ vadesi:
“But what do you see, Wicked One, that you say this to me?”
‘kāretu, bhante, bhagavā rajjaṃ, kāretu sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā’”ti?
“Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
“The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them.
Ākaṅkhamāno ca, bhante, bhagavā himavantaṃ pabbatarājaṃ suvaṇṇaṃ tveva adhimucceyya suvaṇṇañca panassā”ti.
If he wished, the Blessed One need only determine that the Himalaya, king of mountains, was gold, and it would turn into gold.”
(verse)
“Pabbatassa suvaṇṇassa,
“Take a golden mountain,
jātarūpassa kevalo;
made entirely of gold, and double it—
Dvittāva nālamekassa,
it’s still not enough for one!
iti vidvā samañcare.
Knowing this, live a moral life.
Yo dukkhamaddakkhi yatonidānaṃ,
When a person has seen where suffering comes from
Kāmesu so jantu kathaṃ nameyya;
how could they incline towards sensual pleasures?
Upadhiṃ viditvā saṅgoti loke,
Realizing that attachment is a tie in the world,
Tasseva jantu vinayāya sikkhe”ti.
a person would train to remove it.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The Buddha knows me! The Holy One knows me!” miserable and sad, vanished right there.
end of section [4..2.. - SN 4 vagga 2 Dutiya: Second chapter] ❧
+ § – SN 4 vagga 3 Tatiya: Third chapter+ all - all
3. Tatiyavagga
3. Third chapter
SN 4.21 Sambahula: Several
21. Sambahulasutta
21. Several
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati silāvatiyaṃ.
At one time the Buddha was staying in the land of the Sakyans near Silāvatī.
Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti.
Now at that time several monks were meditating not far from the Buddha, assiduous, ardent, and resolute.
Atha kho māro pāpimā brāhmaṇavaṇṇaṃ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṃ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
Then Māra the Wicked manifested in the form of a brahmin with a large matted dreadlock, wearing an antelope hide. He was old, bent double, wheezing, and held a staff made of cluster fig tree wood. He went up to those monks and said:
“daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.
“You’ve gone forth while young, reverends. You’re black-haired, blessed with youth, in the prime of life, and you’ve never flirted with sensual pleasures.
Bhuñjantu bhavanto mānusake kāme.
Enjoy human sensual pleasures.
Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthā”ti.
Don’t give up what you see in the present life to chase after what takes time.”
“Na kho mayaṃ, brāhmaṇa, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma.
“Brahmin, that’s not what we’re doing.
Kālikañca kho mayaṃ, brāhmaṇa, hitvā sandiṭṭhikaṃ anudhāvāma.
We’re giving up what takes time to chase after what we see in the present life.
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
For the Buddha says that sensual pleasures take time; they give much suffering and distress, and they are all the more full of drawbacks.
Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
But this Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
Evaṃ vutte, māro pāpimā sīsaṃ okampetvā jivhaṃ nillāletvā tivisākhaṃ nalāṭe nalāṭikaṃ vuṭṭhāpetvā daṇḍamolubbha pakkāmi.
When they had spoken, Māra the Wicked shook his head, waggled his tongue, raised his eyebrows until his brow puckered in three furrows, and departed leaning on his staff.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then those senior monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha mayaṃ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma.
Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṃ gahetvā yena mayaṃ tenupasaṅkami; upasaṅkamitvā amhe etadavoca:
‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu.
Bhuñjantu bhavanto mānusake kāme.
Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthā’ti.
Evaṃ vutte, mayaṃ, bhante, taṃ brāhmaṇaṃ etadavocumha:
‘na kho mayaṃ, brāhmaṇa, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma.
Kālikañca kho mayaṃ, brāhmaṇa, hitvā sandiṭṭhikaṃ anudhāvāma.
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
Evaṃ vutte, bhante, so brāhmaṇo sīsaṃ okampetvā jivhaṃ nillāletvā tivisākhaṃ nalāṭe nalāṭikaṃ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti.
“Neso, bhikkhave, brāhmaṇo.
“monks, that was no brahmin.
Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti.
That was Māra the Wicked who came to pull the wool over your eyes!”
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then, knowing the meaning of this, on that occasion the Buddha recited this verse:
(verse)
“Yo dukkhamaddakkhi yatonidānaṃ,
“When a person has seen where suffering comes from
Kāmesu so jantu kathaṃ nameyya;
how could they incline towards sensual pleasures?
Upadhiṃ viditvā saṅgoti loke,
Realizing that attachment is a tie in the world,
Tasseva jantu vinayāya sikkhe”ti.
a person would train to remove it.”
❧
SN 4.22 Samiddhi: With Samiddhi
22. Samiddhisutta
22. With Samiddhi
Ekaṃ samayaṃ bhagavā sakkesu viharati silāvatiyaṃ.
At one time the Buddha was staying in the land of the Sakyans near Silāvatī.
Tena kho pana samayena āyasmā samiddhi bhagavato avidūre appamatto ātāpī pahitatto viharati.
Now at that time Venerable Samiddhi was meditating not far from the Buddha, assiduous, ardent, and resolute.
Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as Venerable Samiddhi was in private retreat this thought came to his mind:
“lābhā vata me, suladdhaṃ vata me,
“I’m so fortunate, so very fortunate,
yassa me satthā arahaṃ sammāsambuddho.
to have a teacher who is a perfected one, a fully awakened Buddha!
Lābhā vata me, suladdhaṃ vata me,
I’m so fortunate, so very fortunate,
yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajito.
to have gone forth in a Dharma and Training so well explained!
Lābhā vata me, suladdhaṃ vata me,
I’m so fortunate, so very fortunate,
yassa me sabrahmacārino sīlavanto kalyāṇadhammā”ti.
to have spiritual companions who are ethical and of good character.”
Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati.
And then Māra the Wicked, knowing what Samiddhi was thinking, went up to him and made a terrifyingly loud noise close by him. It seemed as if the earth was shattering.
Atha kho āyasmā samiddhi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno āyasmā samiddhi bhagavantaṃ etadavoca:
Then Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idhāhaṃ, bhante, bhagavato avidūre appamatto ātāpī pahitatto viharāmi.
Tassa mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
‘lābhā vata me, suladdhaṃ vata me,
yassa me satthā arahaṃ sammāsambuddho.
Lābhā vata me, suladdhaṃ vata me,
yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajito.
Lābhā vata me, suladdhaṃ vata me,
yassa me sabrahmacārino sīlavanto kalyāṇadhammā’ti.
Tassa mayhaṃ, bhante, avidūre mahābhayabheravasaddo ahosi, apissudaṃ pathavī maññe undrīyatī”ti.
“Nesā, samiddhi, pathavī undrīyati.
“Samiddhi, that’s not the earth shattering.
Māro eso pāpimā tuyhaṃ vicakkhukammāya āgato.
That’s Māra the Wicked come to pull the wool over your eyes!
Gaccha tvaṃ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti.
Go back to that same place, Samiddhi, and meditate, assiduous, ardent, and resolute.”
“Evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
“Yes, sir,” replied Samiddhi. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi.
And for a second time Samiddhi was meditating in that same place, assiduous, ardent, and resolute.
Dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa … pe …
And for a second time he had the same thought …
dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya … pe …
and Māra made an earth-shattering noise.
apissudaṃ pathavī maññe undrīyati.
Atha kho āyasmā samiddhi māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then Samiddhi addressed Māra the Wicked One in verse:
(verse)
“Saddhāyāhaṃ pabbajito,
“I went forth out of faith
agārasmā anagāriyaṃ;
from the lay life to homelessness.
Sati paññā ca me buddhā,
My rememberfulness and wisdom are mature,
cittañca susamāhitaṃ;
my mind is serene in undistractible-lucidity.
Kāmaṃ karassu rūpāni,
Make whatever illusions you want,
neva maṃ byādhayissasī”ti.
it won’t bother me.”
(end of verse)
Atha kho māro pāpimā “jānāti maṃ samiddhi bhikkhū”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The monk Samiddhi knows me!” miserable and sad, vanished right there.
❧
SN 4.23 Godhika: With Godhika
23. Godhikasutta
23. With Godhika
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā godhiko isigilipasse viharati kāḷasilāyaṃ.
Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock.
Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
Then Venerable Godhika, meditating assiduous, ardent, and resolute, experienced temporary freedom of heart.
Atha kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.
But then he fell away from that temporary freedom of heart.
Dutiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
For a second …
Dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.
Tatiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
third …
Tatiyampi kho āyasmā godhiko tamhā … pe … parihāyi.
Catutthampi kho āyasmā godhiko appamatto … pe … vimuttiṃ phusi.
fourth …
Catutthampi kho āyasmā godhiko tamhā … pe … parihāyi.
Pañcamampi kho āyasmā godhiko … pe … cetovimuttiṃ phusi.
fifth …
Pañcamampi kho āyasmā … pe … vimuttiyā parihāyi.
Chaṭṭhampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
sixth time Godhika experienced temporary freedom of heart.
Chaṭṭhampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi.
But for a sixth time he fell away from it.
Sattamampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.
For a seventh time Godhika, meditating assiduous, ardent, and resolute, experienced temporary freedom of heart.
Atha kho āyasmato godhikassa etadahosi:
Then he thought:
“yāva chaṭṭhaṃ khvāhaṃ sāmayikāya cetovimuttiyā parihīno.
“I’ve fallen away from this temporary freedom of heart no less than six times.
Yannūnāhaṃ satthaṃ āhareyyan”ti.
Why don’t I slit my wrists?”
Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāhi ajjhabhāsi:
And then Māra the Wicked, knowing what Godhika was thinking, went up to the Buddha and addressed him in verse:
(verse)
“Mahāvīra mahāpañña,
“O great hero, O greatly wise!
iddhiyā yasasā jala;
Shining with power and glory.
Sabbaverabhayātīta,
You’ve gone beyond all threats and perils,
pāde vandāmi cakkhuma.
I bow to your feet, O seer!
Sāvako te mahāvīra,
Great hero, master of death,
maraṇaṃ maraṇābhibhū;
your disciple longs for death,
Ākaṅkhati cetayati,
he’s planning for it.
taṃ nisedha jutindhara.
Stop him, O light-bringer!
Kathañhi bhagavā tuyhaṃ,
For how, Blessed One, can a disciple of yours,
Sāvako sāsane rato;
one who loves your teaching,
Appattamānaso sekkho,
a trainee who hasn’t achieved their heart’s desire,
Kālaṃ kayirā janesutā”ti.
take his own life, O renowned one?”
(end of verse)
Tena kho pana samayena āyasmatā godhikena satthaṃ āharitaṃ hoti.
Now at that time Venerable Godhika had already slit his wrists.
Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:
(verse)
“Evañhi dhīrā kubbanti,
“This is how the wise act,
nāvakaṅkhanti jīvitaṃ;
for they don’t long for life.
Samūlaṃ taṇhamabbuyha,
Having plucked out craving, root and all,
godhiko parinibbuto”ti.
Godhika is nirvana'd.”
(end of verse)
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma yattha godhikena kulaputtena satthaṃ āharitan”ti.
“Come, monks, let’s go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, slit his wrists.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami.
Then the Buddha together with several monks went to the Black Rock on the slopes of Isigili.
Addasā kho bhagavā āyasmantaṃ godhikaṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.
The Buddha saw Godhika off in the distance lying on his cot, having cast off the aggregates.
Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati adho, gacchati anudisaṃ.
Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati adho, gacchati anudisan”ti?
“monks, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesati:
“That’s Māra the Wicked searching for Godhika’s consciousness, wondering:
‘kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan’ti?
‘Where is Godhika’s consciousness established?’
Appatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti.
But since his consciousness is not established, Godhika is nirvana'd.”
Atha kho māro pāpimā beluvapaṇḍuvīṇaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra, carrying his harp of yellow wood apple, went up to the Buddha and addressed him in verse:
(verse)
“Uddhaṃ adho ca tiriyaṃ,
“Above, below, and all around,
disā anudisā svahaṃ;
in the four quarters and in-between,
Anvesaṃ nādhigacchāmi,
I’ve been searching without success:
godhiko so kuhiṃ gato”ti.
where has that Godhika got to?”
(Buddha responds)
“Yo dhīro dhitisampanno,
“He was a wise and steadfast sage,
jhāyī jhāna-rato sadā;
a jhāna meditator who enjoyed jhāna all the time.
Ahorattaṃ anuyuñjaṃ,
By day and by night he applied himself,
jīvitaṃ anikāmayaṃ.
without concern for his life.
Jetvāna maccuno senaṃ,
He defeated the army of death,
anāgantvā punabbhavaṃ;
and won’t return for any future life.
Samūlaṃ taṇhamabbuyha,
Having plucked out craving root and all
godhiko parinibbuto”ti.
Godhika is nirvana'd.”
Tassa sokaparetassa,
Stricken with sorrow,
vīṇā kacchā abhassatha;
his harp dropping from his armpit,
Tato so dummano yakkho,
that spirit, downcast,
tatthevantaradhāyathāti.
vanished right there.
end of section [4.23 - SN 4.23 Godhika: With Godhika] ❧
SN 4.24 Sattavassānubandha: Seven Years of Following
24. Sattavassānubandhasutta
24. Seven Years of Following
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe.
At one time the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho pana samayena māro pāpimā sattavassāni bhagavantaṃ anubandho hoti otārāpekkho otāraṃ alabhamāno.
Now at that time Māra the Wicked had been following the Buddha for seven years hoping to find a vulnerability without success.
Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra the Wicked went up to the Buddha and addressed him in verse:
(verse)
“Sokāvatiṇṇo nu vanamhi jhāyasi,
“Are you overwhelmed by sorrow that you practice jhāna in the forest?
Vittaṃ nu jīno uda patthayāno;
Have you lost a fortune, or do you long for one?
Āguṃ nu gāmasmimakāsi kiñci,
Or perhaps you’ve committed some crime in the village?
Kasmā janena na karosi sakkhiṃ;
Why don’t you get too close to people?
Sakkhī na sampajjati kenaci te”ti.
And why does no-one get close to you?”
(Buddha responds)
“Sokassa mūlaṃ palikhāya sabbaṃ,
“I’ve dug out the root of sorrow completely.
Anāgu jhāyāmi asocamāno;
I practice jhāna free of guilt or sorrow.
Chetvāna sabbaṃ bhavalobhajappaṃ,
I’ve cut off all greed and hunger for future lives.
Anāsavo jhāyāmi pamattabandhū”ti.
Undefiled, I practice jhāna, O kinsman of the negligent!”
(Māra:)
“Yaṃ vadanti mama yidanti,
“The things they call ‘mine’,
ye vadanti mamanti ca;
and those who say ‘it’s mine’:
Ettha ce te mano atthi,
if your mind remains there,
na me samaṇa mokkhasī”ti.
you won’t escape me, ascetic!”
(Buddha responds)
“Yaṃ vadanti na taṃ mayhaṃ,
“The things they speak of aren’t mine;
ye vadanti na te ahaṃ;
I’m not someone who speaks like that.
Evaṃ pāpima jānāhi,
So know this, Wicked One:
na me maggampi dakkhasī”ti.
you won’t even see my path.”
(Māra:)
“Sace maggaṃ anubuddhaṃ,
“If you’ve discovered the path
khemaṃ amatagāminaṃ;
that’s safe, and leads to the deathless,
Apehi gaccha tvameveko,
go and walk that path alone—
kimaññamanusāsasī”ti.
why teach it to anyone else?”
(Buddha responds)
“Amaccudheyyaṃ pucchanti,
“Those crossing to the far shore
ye janā pāragāmino;
ask what’s beyond the domain of Death.
Tesāhaṃ puṭṭho akkhāmi,
When I’m asked, I explain to them
yaṃ saccaṃ taṃ nirūpadhin”ti.
the truth without attachments.”
(end of verse)
“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī.
“Sir, suppose there was a lotus pond not far from a town or village,
Tatrassa kakkaṭako.
and a crab lived there.
Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhapeyyuṃ.
Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land.
Yaṃ yadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ.
Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone.
Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ otarituṃ.
And when that crab’s claws had all been snapped, cracked, and broken off it wouldn’t be able to return down into that lotus pond.
Evameva kho, bhante, yāni kānici visūkāyikāni visevitāni vipphanditāni, sabbāni tāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni.
In the same way, sir, the Buddha has snapped, cracked, and broken off all my tricks, dodges, and evasions.
Abhabbo dānāhaṃ, bhante, puna bhagavantaṃ upasaṅkamituṃ yadidaṃ otārāpekkho”ti.
Now I’m not able to approach the Buddha again in hopes of finding a vulnerability.”
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi:
Then Māra the Wicked recited these verses of disappointment in the Buddha’s presence:
(verse)
“Medavaṇṇañca pāsāṇaṃ,
“A crow once circled a stone
vāyaso anupariyagā;
that looked like a lump of fat.
Apettha muduṃ vindema,
‘Perhaps I’ll find something tender,’ it thought,
api assādanā siyā.
‘perhaps there’s something tasty.’
Aladdhā tattha assādaṃ,
But it didn’t find anything tasty,
vāyasetto apakkame;
so the crow left that place.
Kākova selamāsajja,
Like the crow that pecked the stone,
nibbijjāpema gotamā”ti.
I leave Gotama disappointed.”
end of section [4.24 - SN 4.24 Sattavassānubandha: Seven Years of Following] ❧
+ SN 4.25 Māra-dhītu: Māra’s Daughters (2024 SP-FLUENT translation by frankk derived from B. Sujato ) fnod 5..4.25 SN-q 4.25 - SN 4.25 Māra-dhītu: Māra’s Daughters
SN-q 4.25.1 - (Māra feeling sad being defeated by Buddha)
SN-q 4.25.1.2 – (obsessive singular focus on depression is also called “jhāna”)
SN-q 4.25.2 - (three daughters approach Buddha)
SN-q 4.25.3 - (...in the form of 100 maidens to try do seduce him)
SN-q 4.25.4 - (...in the form of different kinds of women)
SN-q 4.25.5 - (all attempts to seduce fail)
SN-q 4.25.6 - (then daughters ask Buddha some questions)
SN-q 4.25.6.1 – (Buddha describes jhāna as embodied, doing vipassana, realizing Dhamma while in jhāna)
SN-q 4.25.7 - (daughters report back to Māra)
+ §25.1 – (Māra feeling sad being defeated by Buddha)
Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma bhagavato avidūre pathaviyaṃ pallaṅkena nisīdi tuṇhībhūto maṅkubhūto pattakkhandho adhomukho
And then Māra the Wicked, after reciting these verses of disenchantment in the Buddha’s presence, left that place. He sat cross-legged on the ground not far from the Buddha, silent, embarrassed, shoulders drooping, downcast,
§1.2 – (obsessive singular focus on depression is also called “jhāna”)
Paj-jhāyanto appaṭibhāno kaṭṭhena bhūmiṃ vilikhanto.
absorbed in a jhāna [of depression], with nothing to say, scratching the ground with a stick.
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṃsu; upasaṅkamitvā māraṃ pāpimantaṃ gāthāya ajjhabhāsiṃsu:
Then Māra’s daughters [named] Craving, Discontent, and Lust went up to Māra the Wicked, and addressed him in verse:
(verse)
“Kenāsi dummano tāta,
“Why so downhearted, dad?
purisaṃ kaṃ nu socasi;
What man are you upset about?
Mayaṃ taṃ rāgapāsena,
We’ll catch him with the snare of lust,
āraññamiva kuñjaraṃ;
like an elephant in the wild.
Bandhitvā ānayissāma,
We’ll tie him up and bring him back—
vasago te bhavissatī”ti.
he’ll fall under your sway!”
(Māra responds)
“Arahaṃ sugato loke,
“In this world he is the perfected one, the Holy One.
na rāgena suvānayo;
He’s not easily seduced by lust.
Māradheyyaṃ atikkanto,
He has gone beyond Māra’s dominion;
tasmā socāmahaṃ bhusan”ti.
that’s why I’m so upset.”
(end of verse) §25.2 – (three daughters approach Buddha)
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
Then Māra’s daughters Craving, Discontent, and Lust went up to the Buddha, and said to him:
“pāde te, samaṇa, paricāremā”ti.
“We serve at your feet, ascetic [, waiting to cater to all of your carnal desires].”
Atha kho bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
But the Buddha ignored them, since he was freed with the supreme ending of attachments.
§25.3 – (...in the form of 100 maidens to try do seduce him)
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma evaṃ samacintesuṃ:
Then Craving, Discontent, and Lust withdrew to one side to think up a plan.
“uccāvacā kho purisānaṃ adhippāyā.
“Men have a diverse spectrum of tastes.
Yannūna mayaṃ ekasataṃ ekasataṃ kumārivaṇṇasataṃ abhinimmineyyāmā”ti.
Why don’t we each manifest in the form of a hundred young maidens?”
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṃ ekasataṃ kumārivaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
So that’s what they did. Then they went up to the Buddha and said to him:
“pāde te, samaṇa, paricāremā”ti.
“We serve at your feet, ascetic [, waiting to cater to all of your carnal desires].”
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
§25.4 – (...in the form of different kinds of women)
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma evaṃ samacintesuṃ:
Then Craving, Discontent, and Lust withdrew to one side to think up a plan.
“uccāvacā kho purisānaṃ adhippāyā.
“Men have a diverse spectrum of tastes.
Yannūna mayaṃ ekasataṃ ekasataṃ avijātavaṇṇasataṃ abhinimmineyyāmā”ti.
Why don’t we each manifest in the form of a hundred women who have never given birth?”
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṃ ekasataṃ avijātavaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
So that’s what they did. Then they went up to the Buddha and said to him:
“pāde te, samaṇa, paricāremā”ti.
“We serve at your feet, ascetic [, waiting to cater to all of your carnal desires].”
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
Atha kho taṇhā ca … pe …
Then Craving, Discontent, and Lust …
yannūna mayaṃ ekasataṃ ekasataṃ sakiṃ vijātavaṇṇasataṃ abhinimmineyyāmāti.
Atha kho taṇhā ca … pe …
sakiṃ vijātavaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
each manifested in the form of a hundred women who have given birth once …
“pāde te, samaṇa, paricāremā”ti.
Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.
Atha kho taṇhā ca … pe …
yannūna mayaṃ ekasataṃ ekasataṃ duvijātavaṇṇasataṃ abhinimmineyyāmāti.
Atha kho taṇhā ca … pe …
duvijātavaṇṇasataṃ abhinimminitvā yena bhagavā … pe …
women who have given birth twice …
yathā taṃ anuttare upadhisaṅkhaye vimutto.
Atha kho taṇhā ca … pe …
majjhimitthivaṇṇasataṃ abhinimmineyyāmā”ti.
Atha kho taṇhā ca … pe …
majjhimitthivaṇṇasataṃ abhinimminitvā … pe …
middle-aged women …
anuttare upadhisaṅkhaye vimutto.
Atha kho taṇhā ca … pe …
mahitthivaṇṇasataṃ abhinimmineyyāmāti.
Atha kho taṇhā ca … pe …
mahitthivaṇṇasataṃ abhinimminitvā yena bhagavā … pe …
old women …
anuttare upadhisaṅkhaye vimutto.
But the Buddha still ignored them, since he was freed with the supreme ending of attachments.
§25.5 – (all attempts to seduce fail)
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma etadavocuṃ:
Then Craving, Discontent, and Lust withdrew to one side and said:
“saccaṃ kira no pitā avoca:
“What our father said is true:
(verse)
‘Arahaṃ sugato loke,
‘In this world he is the perfected one, the Holy One.
na rāgena suvānayo;
He’s not easily seduced by lust.
Māradheyyaṃ atikkanto,
He has gone beyond Māra’s dominion;
tasmā socāmahaṃ bhusan’ti.
that’s why I’m so upset.’
(end of verse)
Yañhi mayaṃ samaṇaṃ vā brāhmaṇaṃ vā avītarāgaṃ iminā upakkamena upakkameyyāma hadayaṃ vāssa phaleyya, uṇhaṃ lohitaṃ vā mukhato uggaccheyya, ummādaṃ vā pāpuṇeyya cittakkhepaṃ vā.
For if we had come on to any ascetic or brahmin like this who was not free of lust, his heart would explode, or he’d spew hot blood from his mouth, or he’d go mad and lose his mind.
Seyyathā vā pana naḷo harito luto ussussati visussati milāyati;
He’d dry up, wither away, and shrivel up like a green reed that was mowed down.”
evameva ussusseyya visusseyya milāyeyyā”ti.
+ §25.6 – (then daughters ask Buddha some questions)
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ aṭṭhaṃsu.
Then Māra’s daughters Craving, Discontent, and Lust went up to the Buddha, and stood to one side.
Ekamantaṃ ṭhitā kho taṇhā māradhītā bhagavantaṃ gāthāya ajjhabhāsi:
Māra’s daughter Craving addressed the Buddha in verse:
(verse)
“Sokāvatiṇṇo nu vanamhi jhāyasi,
“Are you overwhelmed by sorrow that you practice jhāna in the forest?
Vittaṃ nu jīno uda patthayāno;
Have you lost a fortune, or do you long for one?
Āguṃ nu gāmasmimakāsi kiñci,
Or perhaps you’ve committed some crime in the village?
Kasmā janena na karosi sakkhiṃ;
Why don’t you get too close to people?
Sakkhī na sampajjati kenaci te”ti.
And why does no-one get close to you?”
(Buddha responds)
“Atthassa pattiṃ hadayassa santiṃ,
“I’ve reached the goal, peace of heart.
Jetvāna senaṃ piyasātarūpaṃ;
Having conquered the army of the likable and pleasant,
Ekohaṃ jhāyaṃ sukhamanubodhiṃ,
alone, practicing jhāna, I awakened to pleasure.
Tasmā janena na karomi sakkhiṃ;
That’s why I don’t get too close to people,
Sakkhī na sampajjati kenaci me”ti.
and no-one gets too close to me.”
(end of verse)
Atha kho arati māradhītā bhagavantaṃ gāthāya ajjhabhāsi:
Then Māra’s daughter Discontent addressed the Buddha in verse:
(verse)
“Kathaṃvihārībahulodha bhikkhu,
“How does a monk who has crossed five floods [of defilements at 5 sense doors]
Pañcoghatiṇṇo atarīdha chaṭṭhaṃ;
usually meditate here while crossing the sixth?
Kathaṃ jhāyiṃ bahulaṃ kāmasaññā,
How do they usually practice jhāna so that sensual perceptions
Paribāhirā honti aladdha yo tan”ti.
are warded off and don’t get hold of them?”
§6.1 – (Buddha describes jhāna as embodied, doing vipassana, realizing Dhamma while in jhāna)(Buddha responds)
“Passaddhakāyo suvimuttacitto,
“With pacified body and mind well freed,
Asaṅkharāno satimā anoko;
without making plans, remembering and applying [Dharma] , homeless;
Aññāya dhammaṃ avitakkajhāyī,
understanding The Dharma, they practice jhāna without directed-thought;
Na kuppati na sarati na thino.
they’re not shaking or drifting or rigid.
Evaṃvihārībahulodha bhikkhu,
That’s how a monk who has crossed five floods
Pañcoghatiṇṇo atarīdha chaṭṭhaṃ;
usually meditates here while crossing the sixth.
Evaṃ jhāyiṃ bahulaṃ kāmasaññā,
That’s how they usually practice jhāna so that sensual perceptions
Paribāhirā honti aladdha yo tan”ti.
are warded off and don’t get hold of them.”
(end of verse)
Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi:
Then Māra’s daughter Lust addressed the Buddha in verse:
(verse)
“Acchejja taṇhaṃ gaṇasaṅghacārī,
“He lives with his community after cutting off craving,
Addhā carissanti bahū ca saddhā;
and many of the faithful will cross over for sure.
Bahuṃ vatāyaṃ janataṃ anoko,
Alas, this homeless one will snatch many men away,
Acchejja nessati maccurājassa pāran”ti.
and lead them past the King of Death!”
(Buddha responds)
“Nayanti ve mahāvīrā,
“The great heroes they lead
saddhammena tathāgatā;
by means of the true Dharma.
Dhammena nayamānānaṃ,
When the Realized Ones are leading by The Dharma,
kā usūyā vijānatan”ti.
how could anyone who knows be jealous?”
(end of verse)
❧
+ §25.7 – (daughters report back to Māra)
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṃsu.
Then Māra’s daughters Craving, Discontent, and Lust went up to Māra the Wicked.
Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo.
Māra the Wicked saw them coming off in the distance,
Disvāna gāthāhi ajjhabhāsi:
and addressed them in verse:
(verse)
“Bālā kumudanāḷehi,
“Fools! You drill into a mountain
pabbataṃ abhimatthatha;
with lotus stalks!
Giriṃ nakhena khanatha,
You dig up a hill with your nails!
ayo dantehi khādatha.
You chew iron with your teeth!
Selaṃva sirasūhacca,
You seek a footing in the deeps, as it were,
pātāle gādhamesatha;
while lifting a rock with your head!
Khāṇuṃva urasāsajja,
After attacking a stump with your breast, as it were,
nibbijjāpetha gotamā”ti.
you leave Gotama disappointed.”
“Daddallamānā āgañchuṃ,
“They came in their splendor—
taṇhā ca aratī ragā;
Craving, Discontent, and Lust.
Tā tattha panudī satthā,
But the Teacher brushed them off right there,
tūlaṃ bhaṭṭhaṃva māluto”ti.
like the breeze, a fallen tuft.”
Mārasaṃyuttaṃ samattaṃ.
The Linked Discourses with Māra are complete.
end of section [4..3.. - SN 4 vagga 3 Tatiya: Third chapter] ❧
SN 5 Bhikkhunī Saṃyutta: Connected Discourses with the Nuns
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 5
Linked Discourses 5
+ § – SN 5 vagga 1 Bhikkhunī: Nuns+ all - all
1. Bhikkhunīvagga
1. Nuns
SN 5.1 Āḷavikā: With Āḷavikā
1. Āḷavikāsutta
1. With Āḷavikā
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.
Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Āḷavikā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami vivekatthinī.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest seeking seclusion.
Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse:
“Natthi nissaraṇaṃ loke,
“There’s no escape in the world,
kiṃ vivekena kāhasi;
so what will seclusion do for you?
Bhuñjassu kāmaratiyo,
Enjoy the delights of sensual pleasure;
māhu pacchānutāpinī”ti.
don’t regret it later.”
Atha kho āḷavikāya bhikkhuniyā etadahosi:
Then the nun Āḷavikā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho āḷavikāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”
Atha kho āḷavikā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse:
“Atthi nissaraṇaṃ loke,
“There is an escape in the world,
paññāya me suphussitaṃ;
and I’ve personally experienced it with wisdom.
Pamattabandhu pāpima,
O Wicked One, kinsman of the negligent,
na tvaṃ jānāsi taṃ padaṃ.
you don’t know that place.
Sattisūlūpamā kāmā,
Sensual pleasures are like swords and stakes;
khandhāsaṃ adhikuṭṭanā;
the aggregates are their chopping block.
Yaṃ tvaṃ kāmaratiṃ brūsi,
What you call sensual delight
arati mayha sā ahū”ti.
was never delightful for me.”
Atha kho māro pāpimā “jānāti maṃ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there.
2. Somāsutta
2. With Somā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho somā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Somā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā somāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Somā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Yaṃ taṃ isīhi pattabbaṃ,
“That state’s very challenging;
ṭhānaṃ durabhisambhavaṃ;
it’s for the sages to attain.
Na taṃ dvaṅgulapaññāya,
It isn’t possible for a woman,
sakkā pappotumitthiyā”ti.
with her two-fingered wisdom.”
Atha kho somāya bhikkhuniyā etadahosi:
Then the nun Somā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho somāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho somā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Somā, knowing that this was Māra the Wicked, replied to him in verse:
“Itthibhāvo kiṃ kayirā,
“What difference does womanhood make
cittamhi susamāhite;
when the mind is serene,
Ñāṇamhi vattamānamhi,
and knowledge is present
sammā dhammaṃ vipassato.
as you rightly discern the Dhamma.
Yassa nūna siyā evaṃ,
Surely someone who might think:
Itthāhaṃ purisoti vā;
‘I am woman’, or ‘I am man’,
Kiñci vā pana aññasmi,
or ‘I am’ anything at all,
Taṃ māro vattumarahatī”ti.
is fit for Māra to address.”
Atha kho māro pāpimā “jānāti maṃ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Somā knows me!” miserable and sad, vanished right there.
SN 5.3 Kisāgotamī: With Kisāgotamī
3. Kisāgotamīsutta
3. With Kisāgotamī
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho kisāgotamī bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Kisāgotamī robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami, upasaṅkamitvā divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Kisāgotamī feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Kiṃ nu tvaṃ mataputtāva,
“Why do you sit alone and cry
ekamāsi rudammukhī;
as if your children have died?
Vanamajjhagatā ekā,
You’ve come to the woods all alone—
purisaṃ nu gavesasī”ti.
you must be looking for a man!”
Atha kho kisāgotamiyā bhikkhuniyā etadahosi:
Then the nun Kisāgotamī thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho kisāgotamiyā bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho kisāgotamī bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse:
“Accantaṃ mataputtāmhi,
“I’ve got over the death of children,
purisā etadantikā;
and I’m finished with men.
Na socāmi na rodāmi,
I don’t grieve or lament,
na taṃ bhāyāmi āvuso.
and I’m not afraid of you, sir!
Sabbattha vihatā nandī,
Relishing is destroyed in every respect,
tamokkhandho padālito;
and the mass of darkness is shattered.
Jetvāna maccuno senaṃ,
I’ve defeated the army of death,
viharāmi anāsavā”ti.
and live without defilements.”
Atha kho māro pāpimā “jānāti maṃ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Kisāgotamī knows me!” miserable and sad, vanished right there.
SN 5.4 Vijayā: With Vijayā
4. Vijayāsutta
4. With Vijayā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho vijayā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Vijayā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Vijayā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Daharā tvaṃ rūpavatī,
“You’re young and beautiful,
ahañca daharo susu;
and I’m a youth in my prime.
Pañcaṅgikena turiyena,
Come, my lady, let us enjoy
ehayyebhiramāmase”ti.
the music of a five-pieece band.”
Atha kho vijayāya bhikkhuniyā etadahosi:
Then the nun Vijayā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho vijayāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho vijayā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse:
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
phoṭṭhabbā ca manoramā;
and touches so delightful.
Niyyātayāmi tuyheva,
I hand them right back to you, Māra,
māra nāhaṃ tenatthikā.
for I have no use for them.
Iminā pūtikāyena,
This body is foul,
bhindanena pabhaṅgunā;
decaying and fragile.
Aṭṭīyāmi harāyāmi,
I’m horrified and repelled by it,
kāmataṇhā samūhatā.
and I’ve eradicated sensual craving.
Ye ca rūpūpagā sattā,
There are beings in the realm of luminous form,
ye ca arūpaṭṭhāyino;
others established in the formless,
Yā ca santā samāpatti,
and also those peaceful attainments:
sabbattha vihato tamo”ti.
I’ve destroyed the darkness regarding all of them.”
Atha kho māro pāpimā “jānāti maṃ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Vijayā knows me!” miserable and sad, vanished right there.
❧
SN 5.5 Uppalavaṇṇā: With Uppalavaṇṇā
5. Uppalavaṇṇāsutta
5. With Uppalavaṇṇā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Uppalavaṇṇā robed up in the morning …
aññatarasmiṃ supupphitasālarukkhamūle aṭṭhāsi.
and stood at the root of a sal tree in full flower.
Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Uppalavaṇṇā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Supupphitaggaṃ upagamma bhikkhuni,
“You’ve come to this sal tree all crowned with flowers
Ekā tuvaṃ tiṭṭhasi sālamūle;
and stand at its root all alone, O nun.
Na catthi te dutiyā vaṇṇadhātu,
Your beauty is second to none;
Bāle na tvaṃ bhāyasi dhuttakānan”ti.
silly girl, aren’t you afraid of rascals?”
Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi:
Then the nun Uppalavaṇṇā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho uppalavaṇṇā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse:
“Sataṃ sahassānipi dhuttakānaṃ,
“Even if 100,000 rascals like you
Idhāgatā tādisakā bhaveyyuṃ;
were to come here,
Lomaṃ na iñjāmi na santasāmi,
I’d stir not a hair nor be alarmed.
Na māra bhāyāmi tamekikāpi.
I’m not scared of you, Māra, even alone.
Esā antaradhāyāmi,
I’ll vanish,
kucchiṃ vā pavisāmi te;
or I’ll enter your belly;
Pakhumantarikāyampi,
I could stand between your eyebrows
tiṭṭhantiṃ maṃ na dakkhasi.
and you still wouldn’t see me.
Cittasmiṃ vasībhūtāmhi,
I’m the master of my own mind,
iddhipādā subhāvitā;
I’ve developed the bases of psychic power well.
Sabbabandhanamuttāmhi,
I’m free from all bonds,
na taṃ bhāyāmi āvuso”ti.
and I’m not afraid of you, sir!”
Atha kho māro pāpimā “jānāti maṃ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Uppalavaṇṇā knows me!” miserable and sad, vanished right there.
❧
6. Cālāsutta
6. With Cālā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho cālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Cālā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā yena cālā bhikkhunī tenupasaṅkami; upasaṅkamitvā cālaṃ bhikkhuniṃ etadavoca:
Then Māra the Wicked went up to Cālā and said to her:
“kiṃ nu tvaṃ, bhikkhuni, na rocesī”ti?
“Nun, what don’t you approve of?”
“Jātiṃ khvāhaṃ, āvuso, na rocemī”ti.
“I don’t approve of rebirth, sir.”
“Kiṃ nu jātiṃ na rocesi,
“Why don’t you approve of rebirth?
jāto kāmāni bhuñjati;
When you’re born, you get to enjoy sensual pleasures.
Ko nu taṃ idamādapayi,
Who put this idea in your head:
jātiṃ mā roca bhikkhunī”ti.
‘Nun, don’t approve of rebirth’?”
“Jātassa maraṇaṃ hoti,
“Death comes for those who are born,
jāto dukkhāni phussati;
when you’re born you undergo sufferings—
Bandhaṃ vadhaṃ pariklesaṃ,
imprisonment, execution, hardship—
tasmā jātiṃ na rocaye.
that’s why you shouldn’t approve of rebirth.
Buddho dhammamadesesi,
The Buddha taught me the Dhamma
jātiyā samatikkamaṃ;
for passing beyond rebirth,
Sabbadukkhappahānāya,
for giving up all suffering;
so maṃ sacce nivesayi.
he settled me in the truth.
Ye ca rūpūpagā sattā,
There are beings in the realm of luminous form,
ye ca arūpaṭṭhāyino;
and others established in the formless.
Nirodhaṃ appajānantā,
Not understanding cessation,
āgantāro punabbhavan”ti.
they come back in future lives.”
Atha kho māro pāpimā “jānāti maṃ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Cālā knows me!” miserable and sad, vanished right there.
SN 5.7 Upacālā: With Upacālā
7. Upacālāsutta
7. With Upacālā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho upacālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Upacālā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā yena upacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā upacālaṃ bhikkhuniṃ etadavoca:
Then Māra the Wicked went up to Upacālā and said to her:
“kattha nu tvaṃ, bhikkhuni, uppajjitukāmā”ti?
“Nun, where do you want to be reborn?”
“Na khvāhaṃ, āvuso, katthaci uppajjitukāmā”ti.
“I don’t want to be reborn anywhere, sir.”
“Tāvatiṃsā ca yāmā ca,
“There are the Gods of the Thirty-Three, and those of Yama;
tusitā cāpi devatā;
also the Joyful Deities,
Nimmānaratino devā,
the Gods Who Love to Create,
ye devā vasavattino;
and the Gods Who Control the Creations of Others.
Tattha cittaṃ paṇidhehi,
Set your heart on such places,
ratiṃ paccanubhossasī”ti.
and you’ll undergo delight.”
“Tāvatiṃsā ca yāmā ca,
“The Gods of the Thirty-Three, and those of Yama;
tusitā cāpi devatā;
also the Joyful Deities,
Nimmānaratino devā,
the Gods Who Love to Create,
ye devā vasavattino;
and the Gods Who Control the Creations of Others—
Kāmabandhanabaddhā te,
they’re bound with the bonds of sensuality;
enti māravasaṃ puna.
they fall under your sway again.
Sabbo ādīpito loko,
All the world is on fire,
sabbo loko padhūpito;
all the world is smoldering,
Sabbo pajjālito loko,
all the world is ablaze,
sabbo loko pakampito.
all the world is rocking.
Akampitaṃ apajjalitaṃ,
My mind adores that place
aputhujjanasevitaṃ;
where Māra cannot go;
Agati yattha mārassa,
it’s not shaking or burning,
tattha me nirato mano”ti.
and not frequented by ordinary people.”
Atha kho māro pāpimā “jānāti maṃ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Upacālā knows me!” miserable and sad, vanished right there.
❧
SN 5.8 Sīsupacālā: With Sīsupacālā
8. Sīsupacālāsutta
8. With Sīsupacālā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho sīsupacālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Sīsupacālā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā yena sīsupacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā sīsupacālaṃ bhikkhuniṃ etadavoca:
Then Māra the Wicked went up to Sīsupacālā and said to her:
“kassa nu tvaṃ, bhikkhuni, pāsaṇḍaṃ rocesī”ti?
“Nun, whose creed do you believe in?”
“Na khvāhaṃ, āvuso, kassaci pāsaṇḍaṃ rocemī”ti.
“I don’t believe in anyone’s creed, sir.”
“Kaṃ nu uddissa muṇḍāsi,
“In whose name did you shave your head?
Samaṇī viya dissasi;
You look like an ascetic,
Na ca rocesi pāsaṇḍaṃ,
but you don’t believe in any creed.
Kimiva carasi momūhā”ti.
Why do you live as if lost?”
“Ito bahiddhā pāsaṇḍā,
“Followers of other creeds
diṭṭhīsu pasīdanti te;
are confident in their views.
Na tesaṃ dhammaṃ rocemi,
But I don’t believe in their teaching,
te dhammassa akovidā.
for they’re no experts in the Dhamma.
Atthi sakyakule jāto,
But there is one born in the Sakyan clan,
buddho appaṭipuggalo;
the unrivaled Buddha,
Sabbābhibhū māranudo,
champion, dispeller of Māra,
sabbatthamaparājito.
everywhere undefeated,
Sabbattha mutto asito,
everywhere freed, and unattached,
sabbaṃ passati cakkhumā;
the all-seeing seer.
Sabbakammakkhayaṃ patto,
He has attained the end of all deeds,
vimutto upadhisaṅkhaye;
freed with the ending of attachments.
So mayhaṃ bhagavā satthā,
That Blessed One is my Teacher,
tassa rocemi sāsanan”ti.
and I believe in his instruction.”
Atha kho māro pāpimā “jānāti maṃ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Sīsupacālā knows me!” miserable and sad, vanished right there.
❧
9. Selāsutta
9. With Selā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho selā bhikkhunī pubbaṇhasamayaṃ nivāsetvā … pe …
Then the nun Selā robed up in the morning …
aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā selāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo … pe …
Then Māra the Wicked, wanting to make the nun Selā feel fear, terror, and goosebumps …
selaṃ bhikkhuniṃ gāthāya ajjhabhāsi:
addressed her in verse:
“Kenidaṃ pakataṃ bimbaṃ,
“Who created this puppet?
kvanu bimbassa kārako;
Where is its maker?
Kvanu bimbaṃ samuppannaṃ,
Where has the puppet arisen?
kvanu bimbaṃ nirujjhatī”ti.
And where does it cease?”
Atha kho selāya bhikkhuniyā etadahosi:
Then the nun Selā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho selāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho selā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Selā, knowing that this was Māra the Wicked, replied to him in verse:
“Nayidaṃ attakataṃ bimbaṃ,
“This puppet isn’t self-made,
nayidaṃ parakataṃ aghaṃ;
nor is this misery made by another.
Hetuṃ paṭicca sambhūtaṃ,
It comes to be because of a cause,
hetubhaṅgā nirujjhati.
and ceases when the cause breaks up.
Yathā aññataraṃ bījaṃ,
It’s like a seed that’s sown
khette vuttaṃ virūhati;
in a field; it grows
Pathavīrasañcāgamma,
relying on both the soil’s nutrients
sinehañca tadūbhayaṃ.
as well as moisture.
Evaṃ khandhā ca dhātuyo,
In the same way the aggregates and elements
cha ca āyatanā ime;
and these six sense fields
Hetuṃ paṭicca sambhūtā,
come to be because of a cause,
hetubhaṅgā nirujjhare”ti.
and cease when the cause breaks up.”
Atha kho māro pāpimā “jānāti maṃ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Selā knows me!” miserable and sad, vanished right there.
❧
SN 5.10 Vajirā: With Vajirā
10. Vajirāsutta
10. With Vajirā
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho vajirā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then the nun Vajirā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from alms-round, she went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṃ bhikkhuniṃ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from undistractible-lucidity, went up to her and addressed her in verse:
“Kenāyaṃ pakato satto,
“Who created this sentient being?
kuvaṃ sattassa kārako;
Where is its maker?
Kuvaṃ satto samuppanno,
Where has the being arisen?
kuvaṃ satto nirujjhatī”ti.
And where does it cease?”
Atha kho vajirāya bhikkhuniyā etadahosi:
Then the nun Vajirā thought:
“ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
Atha kho vajirāya bhikkhuniyā etadahosi:
Then she thought:
“māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from undistractible-lucidity!”
Atha kho vajirā bhikkhunī “māro ayaṃ pāpimā” iti viditvā, māraṃ pāpimantaṃ gāthāhi paccabhāsi:
Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse:
“Kiṃ nu sattoti paccesi,
“Why do you believe there’s such a thing as a ‘sentient being’?
māra diṭṭhigataṃ nu te;
Māra, is this your theory?
Suddhasaṅkhārapuñjoyaṃ,
This is just a pile of conditions,
nayidha sattupalabbhati.
you won’t find a sentient being here.
Yathā hi aṅgasambhārā,
When the parts are assembled
hoti saddo ratho iti;
we use the word ‘chariot’.
Evaṃ khandhesu santesu,
So too, when the aggregates are present
hoti sattoti sammuti.
‘sentient being’ is the convention we use.
Dukkhameva hi sambhoti,
But it’s only suffering that comes to be,
dukkhaṃ tiṭṭhati veti ca;
lasts a while, then disappears.
Nāññatra dukkhā sambhoti,
Naught but suffering comes to be,
nāññaṃ dukkhā nirujjhatī”ti.
naught but suffering ceases.”
Atha kho māro pāpimā “jānāti maṃ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.
Bhikkhunīsaṃyuttaṃ samattaṃ.
The Linked Discourses on Nuns are completed.
end of section [5..1.. - SN 5 vagga 1 Bhikkhunī: Nuns] ❧
SN 6 Brahma Saṃyutta: Connected Discourses with Brahmās
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 6
Linked Discourses 6
+ § – SN 6 vagga 1 Paṭhama: The Appeal+ all - all
1. Paṭhamavagga
1. The Appeal
SN 6.1 Brahmāyācana: The Appeal of Brahmā
1. Brahmāyācanasutta
1. The Appeal of Brahmā
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
“This dharma I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
But people like attachment, they love it and enjoy it.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.
It’s hard for them to see this thing; that is, specific conditionality, dependent origination.
Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Ahañceva kho pana dhammaṃ deseyyaṃ; pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti.
And if I were to teach this dharma, others might not understand me, which would be wearying and troublesome for me.”
Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to the Buddha:
“Kicchena me adhigataṃ,
“I’ve struggled hard to realize this,
halaṃ dāni pakāsituṃ;
enough with trying to explain it!
Rāgadosaparetehi,
This dharma is not easily understood
nāyaṃ dhammo susambudho.
by those mired in greed and hate.
Paṭisotagāmiṃ nipuṇaṃ,
Those caught up in greed can’t see
gambhīraṃ duddasaṃ aṇuṃ;
what’s subtle, going against the stream,
Rāgarattā na dakkhanti,
deep, hard to see, and very fine,
tamokhandhena āvuṭā”ti.
for they’re shrouded in a mass of darkness.”
Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.
And as the Buddha reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.
Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi:
Then Brahmā Sahampati, knowing what the Buddha was thinking, thought:
“nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā”ti.
“Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.”
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the Buddha, and said:
“desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.
“Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard The Dharma.
Bhavissanti dhammassa aññātāro”ti.
There will be those who understand The Dharma!”
Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca:
This is what Brahmā Sahampati said. Then he went on to say:
“Pāturahosi magadhesu pubbe,
“Among the Magadhans there appeared in the past
Dhammo asuddho samalehi cintito;
an impure teaching thought up by those still stained.
Apāpuretaṃ amatassa dvāraṃ,
Fling open the door to the deathless!
Suṇantu dhammaṃ vimalenānubuddhaṃ.
Let them hear The Dharma the stainless one discovered.
Sele yathā pabbatamuddhaniṭṭhito,
Standing high on a rocky mountain,
Yathāpi passe janataṃ samantato;
you can see the people all around.
Tathūpamaṃ dhammamayaṃ sumedha,
In just the same way, all-seer, wise one,
Pāsādamāruyha samantacakkhu;
ascend the palace built of Dhamma!
Sokāvatiṇṇaṃ janatamapetasoko,
You’re free of sorrow; but look at these people
Avekkhassu jātijarābhibhūtaṃ.
overwhelmed with sorrow, oppressed by rebirth and old age.
Uṭṭhehi vīra vijitasaṅgāma,
Rise, hero! Victor in battle, leader of the caravan,
Satthavāha anaṇa vicara loke;
wander the world without obligation.
Desassu bhagavā dhammaṃ,
Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī”ti.
There will be those who understand!”
Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi.
Then the Buddha, understanding Brahmā’s invitation, surveyed the world with the eye of a Buddha, because of his compassion for sentient beings.
Addasā kho bhagavābuddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
And the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with ardent faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
In the same way, the Buddha saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with ardent faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.
Disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi:
When he had seen this he replied in verse to Brahmā Sahampati:
“Apārutā tesaṃ amatassa dvārā,
“Flung open are the doors to the deathless!
Ye sotavanto pamuñcantu saddhaṃ;
Let those with ears to hear decide their faith.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
Thinking it would be troublesome, Brahmā, I did not teach
Dhammaṃ paṇītaṃ manujesu brahme”ti.
the sophisticated, sublime Dhamma among humans.”
Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then Brahmā Sahampati, knowing that his request for the Buddha to teach the Dhamma had been granted, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
end of section [6.1 - SN 6.1 Brahmāyācana: The Appeal of Brahmā] ❧
2. Gāravasutta
2. Respect
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the root of the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“dukkhaṃ kho agāravo viharati appatisso, kaṃ nu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyan”ti?
“It’s unpleasant to live without respect and reverence. What ascetic or brahmin should I honor and respect and rely on?”
Atha kho bhagavato etadahosi:
Then it occurred to him:
“aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
“I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of ethics, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.
Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of undistractible-lucidity, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke … pe … attanā samādhisampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in undistractible-lucidity …
Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of wisdom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake … pe … attanā paññāsampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in wisdom …
Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of freedom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake … pe … attanā vimuttisampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in freedom …
Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I’d honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of the knowledge and vision of freedom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on.
Yannūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyyan”ti.
Why don’t I honor and respect and rely on the same Dhamma to which I was awakened?”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṃ katvā upanissāya vihariṃsu;
All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching.
yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṃ katvā upanissāya viharissanti.
All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaññeva sakkatvā garuṃ katvā upanissāya viharatū”ti.
May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.”
Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca:
This is what Brahmā Sahampati said. Then he went on to say:
“Ye ca atītā sambuddhā,
“All Buddhas in the past,
ye ca buddhā anāgatā;
the Buddhas of the future,
Yo cetarahi sambuddho,
and the Buddha at present—
bahūnaṃ sokanāsano.
destroyer of the sorrows of many—
Sabbe saddhammagaruno,
respecting the true Dharma
vihaṃsu viharanti ca;
they did live, they do live,
Tathāpi viharissanti,
and they also will live.
esā buddhāna dhammatā.
This is the nature of the Buddhas.
Tasmā hi attakāmena,
Therefore someone who loves themselves,
mahattamabhikaṅkhatā;
aspiring to transcendence,
Saddhammo garukātabbo,
should respect the true Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”
❧
SN 6.3 Brahmadeva: With Brahmadeva
3. Brahmadevasutta
3. With Brahmadeva
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.
Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṃ pabbajito hoti.
Now at that time a certain brahmin lady had a son called Brahmadeva, who had gone forth from the lay life to homelessness in the presence of the Buddha.
Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Venerable Brahmadeva, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā brahmadevo arahataṃ ahosi.
And Venerable Brahmadeva became one of the perfected.
Atha kho āyasmā brahmadevo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Brahmadeva robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena sakamātu nivesanaṃ tenupasaṅkami.
Wandering indiscriminately for alms-food in Sāvatthī, he approached his own mother’s house.
Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṃ niccaṃ paggaṇhāti.
Now at that time Brahmadeva’s mother, the brahmin lady, was offering up a regular oblation to Brahmā.
Atha kho brahmuno sahampatissa etadahosi:
Then Brahmā Sahampati thought:
“ayaṃ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṃ niccaṃ paggaṇhāti.
“This Venerable Brahmadeva’s mother, the brahmin lady, offers up a regular oblation to Brahmā.
Yannūnāhaṃ taṃ upasaṅkamitvā saṃvejeyyan”ti.
Why don’t I go and stir up a sense of urgency in her?”
Atha kho brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in the house of Brahmadeva’s mother.
Atha kho brahmā sahampati vehāsaṃ ṭhito āyasmato brahmadevassa mātaraṃ brāhmaṇiṃ gāthāya ajjhabhāsi:
Then Brahmā Sahampati, while standing in the air, addressed Brahmadeva’s mother in verse:
“Dūre ito brāhmaṇi brahmaloko,
“Far from here is the Brahmā realm, madam,
Yassāhutiṃ paggaṇhāsi niccaṃ;
to which you offer a regular oblation.
Netādiso brāhmaṇi brahmabhakkho,
But Brahmā doesn’t eat that kind of food.
Kiṃ jappasi brahmapathaṃ ajānaṃ.
Why make invocations, when you don’t know the path to Brahmā?
Eso hi te brāhmaṇi brahmadevo,
This Brahmadeva, madam,
Nirūpadhiko atidevapatto;
free of attachments, has surpassed the gods.
Akiñcano bhikkhu anaññaposī,
A monk without possessions or dependents,
Yo te so piṇḍāya gharaṃ paviṭṭho.
he has entered your house for alms.
Āhuneyyo vedagu bhāvitatto,
He’s worthy of offerings dedicated to the gods, a knowledge master, self-developed.
Narānaṃ devānañca dakkhiṇeyyo;
He’s worthy of a teacher’s offering from gods and men.
Bāhitvā pāpāni anūpalitto,
Having shunned all evils, he’s unsullied.
Ghāsesanaṃ iriyati sītibhūto.
Cool at heart, he wanders looking for food.
Na tassa pacchā na puratthamatthi,
He has no before and after,
Santo vidhūmo anigho nirāso;
peaceful, unclouded, untroubled, with no need for hope,
Nikkhittadaṇḍo tasathāvaresu,
he has laid down the rod for all creatures firm and frail.
So tyāhutiṃ bhuñjatu aggapiṇḍaṃ.
So let him enjoy your offering of co-activity alms.
Visenibhūto upasantacitto,
With peaceful mind, he has left the crowd,
Nāgova danto carati anejo;
he wanders like a tamed elephant, unperturbed.
Bhikkhu susīlo suvimuttacitto,
He’s a monk fair in ethics, with heart well freed.
So tyāhutiṃ bhuñjatu aggapiṇḍaṃ.
So let him enjoy your offering of co-activity alms.
Tasmiṃ pasannā avikampamānā,
With unwavering confidence in him,
Patiṭṭhapehi dakkhiṇaṃ dakkhiṇeyye;
present your teacher’s offering to one who deserves it.
Karohi puññaṃ sukhamāyatikaṃ,
Now that you’ve seen the sage who has crossed over, madam,
Disvā muniṃ brāhmaṇi oghatiṇṇanti.
make merit for the sake of future happiness!”
Tasmiṃ pasannā avikampamānā,
With unwavering confidence in him,
Patiṭṭhapesi dakkhiṇaṃ dakkhiṇeyye;
she presented her teacher’s offering to one who deserved it.
Akāsi puññaṃ sukhamāyatikaṃ,
After seeing the sage who had crossed over, the brahmin lady
Disvā muniṃ brāhmaṇī oghatiṇṇan”ti.
made merit for the sake of future happiness.
❧
SN 6.4 Bakabrahma: With Baka the Brahmā
4. Bakabrahmasutta
4. With Baka the Brahmā
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.
Tena kho pana samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time Baka the Brahmā had the following harmful misconception:
“idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī”ti.
“This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”
Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Then the Buddha knew what Baka the Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Addasā kho bako brahmā bhagavantaṃ dūratova āgacchantaṃ.
Baka the Brahmā saw the Buddha coming off in the distance
Disvāna bhagavantaṃ etadavoca:
and said to him:
“ehi kho, mārisa, svāgataṃ te, mārisa.
“Come, good sir! Welcome, good sir!
Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.
Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī”ti.
For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.”
Evaṃ vutte, bhagavā bakaṃ brahmānaṃ etadavoca:
When he had spoken, the Buddha said to him:
“avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā.
“Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!
Yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, adhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati.
Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati:
And where there is being born, growing old, dying, passing away, and being reborn, he says that
‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’.
there’s no being born, growing old, dying, passing away, or being reborn.
Santañca panaññaṃ uttari nissaraṇaṃ, ‘natthaññaṃ uttari nissaraṇan’ti vakkhatī”ti.
And although there is another escape beyond this, he says that there’s no other escape beyond this.”
“Dvāsattati gotama puññakammā,
“Gotama, we seventy-two merit-makers are now wielders of power,
Vasavattino jātijaraṃ atītā;
having passed beyond rebirth and old age.
Ayamantimā vedagū brahmupapatti,
This is our last rebirth as Brahmā, knowledge-master.
Asmābhijappanti janā anekā”ti.
And now many people pray to us.”
“Appañhi etaṃ na hi dīghamāyu,
“But, Baka, the life span here is short, not long,
Yaṃ tvaṃ baka maññasi dīghamāyuṃ;
though you think it’s long.
Sataṃ sahassānaṃ nirabbudānaṃ,
I know that your life span
Āyuṃ pajānāmi tavāhaṃ brahme”ti.
is two quinquadecillion years, Brahmā.”
“Anantadassī bhagavāhamasmi,
“Blessed One, I am the one of infinite vision,
Jātijaraṃ sokamupātivatto;
who has gone beyond rebirth and old age and sorrow.
Kiṃ me purāṇaṃ vatasīlavattaṃ,
What precepts and observances did I practice in the past?
Ācikkha me taṃ yamahaṃ vijaññā”ti.
Explain to me so I can understand.”
“Yaṃ tvaṃ apāyesi bahū manusse,
“You gave drink to many people
Pipāsite ghammani samparete;
who were oppressed by thirst and heat.
Taṃ te purāṇaṃ vatasīlavattaṃ,
They’re the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmi.
I recollect it like one who has wakened from sleep.
Yaṃ eṇikūlasmiṃ janaṃ gahītaṃ,
When people at Deer River Bank were seized,
Amocayī gayhakaṃ nīyamānaṃ;
you released the captives as they were led away.
Taṃ te purāṇaṃ vatasīlavattaṃ,
That’s the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmi.
I recollect it like one who has wakened from sleep.
Gaṅgāya sotasmiṃ gahītanāvaṃ,
When a boat on the Ganges River was seized
Luddena nāgena manussakamyā;
by a fierce dragon desiring human flesh,
Pamocayittha balasā pasayha,
you freed it wielding mighty force.
Taṃ te purāṇaṃ vatasīlavattaṃ;
That’s the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmi.
I recollect it like one who has wakened from sleep.
Kappo ca te baddhacaro ahosiṃ,
I used to be your servant named Kappa.
Sambuddhimantaṃ vatinaṃ amaññi;
You thought he was intelligent and loyal.
Taṃ te purāṇaṃ vatasīlavattaṃ,
That’s the precepts and observances you practiced in the past.
Suttappabuddhova anussarāmī”ti.
I recollect it like one who has wakened from sleep.”
“Addhā pajānāsi mametamāyuṃ,
“You certainly understand this life span of mine.
Aññepi jānāsi tathā hi buddho;
And others, too, you know; that’s why you’re the Buddha.
Tathā hi tyāyaṃ jalitānubhāvo,
And that’s why your blazing glory
Obhāsayaṃ tiṭṭhati brahmalokan”ti.
lights up even the Brahmā realm.”
end of section [6.4 - SN 6.4 Bakabrahma: With Baka the Brahmā] ❧
SN 6.5 Aññatarabrahma: A Certain Brahmā
5. Aññatarabrahmasutta
5. A Certain Brahmā
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time a certain Brahmā had the following harmful misconception:
“natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti.
“No ascetic or brahmin can come here!”
Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso … pe … tasmiṃ brahmaloke pāturahosi.
Then the Buddha knew what that Brahmā was thinking. As easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Atha kho bhagavā tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.
Then the Buddha sat cross-legged in the air above that Brahmā, having entered upon the fire element.
Atha kho āyasmato mahāmoggallānassa etadahosi:
Then Venerable Mahāmoggallāna thought:
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
“Where is the Buddha staying at present?”
Addasā kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ.
With clairvoyance that is purified and superhuman, he saw the Buddha seated cross-legged in the air above that Brahmā, having entered upon the fire element.
Disvāna—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from Jeta’s Grove and reappeared in that Brahmā realm.
Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
Then Mahāmoggallāna—positioning himself in the east, below the Buddha—sat cross-legged in the air above that Brahmā, having entered upon the fire element.
Atha kho āyasmato mahākassapassa etadahosi:
Then Venerable Mahākassapa …
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
Addasā kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā … pe …
disvāna—seyyathāpi nāma balavā puriso … pe … evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
positioned himself in the south …
Atha kho āyasmato mahākappinassa etadahosi:
Venerable Mahākappina …
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
Addasā kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā … pe … tejodhātuṃ samāpannaṃ.
Disvāna—seyyathāpi nāma balavā puriso … pe …
evameva—jetavane antarahito tasmiṃ brahmaloke pāturahosi.
Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
positioned himself in the west …
Atha kho āyasmato anuruddhassa etadahosi:
and Venerable Anuruddha …
“kahaṃ nu kho bhagavā etarahi viharatī”ti?
Addasā kho āyasmā anuruddho … pe … tejodhātuṃ samāpannaṃ.
Disvāna—seyyathāpi nāma balavā puriso … pe … tasmiṃ brahmaloke pāturahosi.
Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.
positioned himself in the north, below the Buddha, sitting cross-legged in the air above that Brahmā, having entered upon the fire element.
Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi:
Then Mahāmoggallāna addressed that Brahmā in verse:
“Ajjāpi te āvuso sā diṭṭhi,
“Sir, do you still have the same view
Yā te diṭṭhi pure ahu;
that you had in the past?
Passasi vītivattantaṃ,
Or do you see the radiance
Brahmaloke pabhassaran”ti.
transcending the Brahmā realm?”
“Na me mārisa sā diṭṭhi,
“Good sir, I don’t have that view
yā me diṭṭhi pure ahu;
that I had in the past.
Passāmi vītivattantaṃ,
I see the radiance
brahmaloke pabhassaraṃ;
transcending the Brahmā realm.
Svāhaṃ ajja kathaṃ vajjaṃ,
So how could I say today
ahaṃ niccomhi sassato”ti.
that I am permanent and eternal?”
Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—tasmiṃ brahmaloke antarahito jetavane pāturahosi.
Having inspired a sense of awe in the Brahmā, as easily as a strong person would extend or contract their arm, the Buddha vanished from the Brahmā realm and reappeared in Jeta’s Grove.
Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi:
Then that Brahmā addressed a member of his retinue:
“ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi:
“Please, good sir, go up to Venerable Mahāmoggallāna and say to him:
‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā;
‘Moggallāna my good sir, are there any other disciples of the Buddha who have power and might
seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’”ti?
comparable to the masters Moggallāna, Kassapa, Kappina, and Anuruddha?’”
“Evaṃ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca:
“Yes, good sir,” replied that retinue member. He went to Moggallāna and asked as instructed.
“atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā;
seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho”ti?
Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi:
Then Mahāmoggallāna addressed that member of Brahmā’s retinue in verse:
“Tevijjā iddhipattā ca,
“There are many disciples of the Buddha
cetopariyāyakovidā;
who have the three knowledges,
Khīṇāsavā arahanto,
and have attained psychic power, expert in reading minds,
bahū buddhassa sāvakā”ti.
they’re perfected ones with defilements ended.”
Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṃ brahmānaṃ etadavoca:
Then that member of Brahmā’s retinue, having approved and agreed with what Mahāmoggallāna said, went to that Brahmā and said to him:
“āyasmā, mārisa, mahāmoggallāno evamāha:
“Good sir, Venerable Mahāmoggallāna said this:
‘Tevijjā iddhipattā ca,
‘There are many disciples of the Buddha
cetopariyāyakovidā;
who have the three knowledges,
Khīṇāsavā arahanto,
and have attained psychic power, expert in reading minds,
bahū buddhassa sāvakā’”ti.
they’re perfected ones with defilements ended.’”
Idamavoca so brahmapārisajjo.
That’s what that member of Brahmā’s retinue said.
Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti.
Satisfied, that Brahmā was happy with what the member of his retinue said.
end of section [6.5 - SN 6.5 Aññatarabrahma: A Certain Brahmā] ❧
SN 6.6 Brahmaloka: The Negligent Brahmā
6. Brahmalokasutta
6. The Negligent Brahmā
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ upanissāya aṭṭhaṃsu. Atha kho subrahmā paccekabrahmā suddhāvāsaṃ paccekabrahmānaṃ etadavoca:
Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post. Then Subrahmā said to Suddhāvāsa:
“akālo kho tāva, mārisa, bhagavantaṃ payirupāsituṃ;
“Good sir, it’s the wrong time to pay homage to the Buddha.
divāvihāragato bhagavā paṭisallīno ca.
He has retreated into solitude for the day’s meditation.
Asuko ca brahmaloko iddho ceva phīto ca, brahmā ca tatra pamādavihāraṃ viharati.
But such and such Brahmā realm is successful and prosperous, while the Brahmā living there is negligent.
Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma; upasaṅkamitvā taṃ brahmānaṃ saṃvejeyyāmā”ti.
Come, let’s go to that Brahmā realm and inspire awe in that Brahmā!”
“Evaṃ, mārisā”ti kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi.
“Yes, good sir,” replied Suddhāvāsa.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā—seyyathāpi nāma balavā puriso … pe … evameva—bhagavato purato antarahitā tasmiṃ brahmaloke pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, they vanished from in front of the Buddha and appeared in that Brahmā realm.
Addasā kho so brahmā te brahmāno dūratova āgacchante. Disvāna te brahmāno etadavoca:
That Brahmā saw those Brahmās coming off in the distance and said to them:
“handa kuto nu tumhe, mārisā, āgacchathā”ti?
“Well now, good sirs, where have you come from?”
“Āgatā kho mayaṃ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa.
“Good sir, we’ve come from the presence of the Blessed One, the perfected one, the fully awakened Buddha.
Gaccheyyāsi pana tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ arahato sammāsambuddhassā”ti?
Shouldn’t you go to attend on that Blessed One?”
Evaṃ vutto, kho so brahmā taṃ vacanaṃ anadhivāsento sahassakkhattuṃ attānaṃ abhinimminitvā subrahmānaṃ paccekabrahmānaṃ etadavoca:
When they had spoken, that Brahmā refused to accept their advice. He multiplied himself a thousand times and said to Subrahmā:
“passasi me no tvaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti?
“Good sir, can’t you see that I have such psychic power?”
“Passāmi kho tyāhaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti.
“I see that, good sir.”
“So khvāhaṃ, mārisa, evaṃmahiddhiko evaṃmahānubhāvo kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṃ gamissāmī”ti?
“Since I have such psychic power and might, what other ascetic or brahmin should I go to and attend upon?”
Atha kho subrahmā paccekabrahmā dvisahassakkhattuṃ attānaṃ abhinimminitvā taṃ brahmānaṃ etadavoca:
Then Subrahmā multiplied himself two thousand times and said to that Brahmā:
“passasi me no tvaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti?
“Good sir, can’t you see that I have such psychic power?”
“Passāmi kho tyāhaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti.
“I see that, good sir.”
“Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca.
“That Buddha has even more psychic power and might than you or me.
Gaccheyyāsi tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ arahato sammāsambuddhassā”ti?
Shouldn’t you go to attend on that Blessed One?”
Atha kho so brahmā subrahmānaṃ paccekabrahmānaṃ gāthāya ajjhabhāsi:
Then that Brahmā addressed Subrahmā in verse:
“Tayo supaṇṇā caturo ca haṃsā,
“There are three hundreds of phoenixes, four of swans, and five of eagles.
Byagghīnisā pañcasatā ca jhāyino;
This palace belongs to him who practiced jhāna.
Tayidaṃ vimānaṃ jalate ca brahme,
It shines, Brahmā,
Obhāsayaṃ uttarassaṃ disāyan”ti.
lighting up the northern quarter!”
“Kiñcāpi te taṃ jalate vimānaṃ,
“So what if your palace shines,
Obhāsayaṃ uttarassaṃ disāyaṃ;
lighting up the northern quarter?
Rūpe raṇaṃ disvā sadā pavedhitaṃ,
A clever person who has seen the flaw in form,
Tasmā na rūpe ramatī sumedho”ti.
its chronic trembling, takes no pleasure in it.”
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṃ brahmānaṃ saṃvejetvā tatthevantaradhāyiṃsu.
Then after inspiring awe in that Brahmā, the independent brahmās Subrahmā and Suddhāvāsa vanished right there.
Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṃ arahato sammāsambuddhassāti.
And after some time that Brahmā went to attend on the Buddha.
❧
SN 6.7 Kokālika: About Kokālika
7. Kokālikasutta
7. About Kokālika
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.
Atha kho subrahmā paccekabrahmā kokālikaṃ bhikkhuṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then Subrahmā recited this verse about the monk Kokālika in the Buddha’s presence:
“Appameyyaṃ paminanto,
“What wise person here would judge
Kodha vidvā vikappaye;
the immeasurable by measuring them?
Appameyyaṃ pamāyinaṃ,
I think anyone who’d do such a thing
Nivutaṃ taṃ maññe puthujjanan”ti.
must be an ordinary person, wrapped in darkness.”
SN 6.8 Katamodakatissa: About Katamorakatissaka
8. Katamodakatissasutta
8. About Katamorakatissaka
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then the independent brahmās Subrahmā and Suddhāvāsa went to the Buddha and stationed themselves one by each door-post.
Atha kho suddhāvāso paccekabrahmā katamodakatissakaṃ bhikkhuṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
Then Suddhāvāsa recited this verse about the monk Katamorakatissaka in the Buddha’s presence:
“Appameyyaṃ paminanto,
“What wise person here would judge
Kodha vidvā vikappaye;
the immeasurable by measuring them?
Appameyyaṃ pamāyinaṃ,
I think anyone who’d do such a thing
Nivutaṃ taṃ maññe akissavan”ti.
must be a fool, wrapped in darkness.”
SN 6.9 Turūbrahma: With the Brahmā Tudu
9. Turūbrahmasutta
9. With the Brahmā Tudu
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the monk Kokālika was sick, suffering, gravely ill.
Atha kho turū paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhito kokālikaṃ bhikkhuṃ etadavoca:
Then, late at night, the beautiful independent brahmā Tudu, lighting up the entire Jeta’s Grove, went up to the monk Kokālika, and standing in the air he said to him:
“pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.
“Kokālika, have confidence in Sāriputta and Moggallāna,
Pesalā sāriputtamoggallānā”ti.
they’re good monks.”
“Kosi tvaṃ, āvuso”ti?
“Who are you, reverend?”
“Ahaṃ turū paccekabrahmā”ti.
“I am Tudu the independent brahmā.”
“Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato?
“Didn’t the Buddha declare you a non-returner? So what exactly are you doing back here?
Passa, yāvañca te idaṃ aparaddhan”ti.
See how far you have strayed!”
“Purisassa hi jātassa,
“A man is born
kuṭhārī jāyate mukhe;
with an axe in his mouth.
Yāya chindati attānaṃ,
A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.
when they say bad words.
Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamattako ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahantataro kali;
What’s really terrible luck
Yo sugatesu manaṃ padosaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”
❧
SN 6.10 Kokālika: With Kokālika
10. Kokālikasutta
10. With Kokālika
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca:
Then the monk Kokālika went up to the Buddha, bowed, sat down to one side, and said to him:
“pāpicchā, bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca:
When this was said, the Buddha said to Kokālika:
“mā hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.
Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:
For a second time Kokālika said to the Buddha:
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
Dutiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca:
For a second time, the Buddha said to Kokālika:
“mā hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca.
“Don’t say that, Kokālika! Don’t say that, Kokālika!
Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.
Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca:
For a third time Kokālika said to the Buddha:
“kiñcāpi … pe … icchānaṃ vasaṃ gatā”ti.
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”
Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca:
For a third time, the Buddha said to Kokālika:
“mā hevaṃ … pe …
“Don’t say that, Kokālika! Don’t say that, Kokālika!
pesalā sāriputtamoggallānā”ti.
Have confidence in Sāriputta and Moggallāna, they’re good monks.”
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.
Not long after he left his body erupted with boils the size of mustard seeds.
Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā beluvasalāṭukamattiyo ahesuṃ, beluvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu. Pubbañca lohitañca pagghariṃsu.
The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out.
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi.
Then the monk Kokālika died of that illness.
Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca:
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“kokāliko, bhante, bhikkhu kālaṅkato.
“Sir, the monk Kokālika has passed away.
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca:
‘kokāliko, bhante, bhikkhu kālaṅkato.
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti.
Idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti?
“Sir, how long is the life span in the Pink Lotus hell?”
“Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ.
“It’s long, monk.
Taṃ na sukaraṃ saṅkhātuṃ:
It’s not easy to calculate
‘ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā’”ti.
how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Sakkā pana, bhante, upamaṃ kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca:
“It’s possible,” said the Buddha.
“Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya;
“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it.
khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo.
By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell.
Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo.
Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell.
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo.
Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell.
Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo.
Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell.
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo.
Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell.
Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo.
Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell.
Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo.
Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell.
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo.
Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell.
Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo.
Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell.
Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo.
Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell.
Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.
The monk Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Purisassa hi jātassa,
“A man is born
kuṭhārī jāyate mukhe;
with an axe in his mouth.
Yāya chindati attānaṃ,
A fool cuts themselves with it
bālo dubbhāsitaṃ bhaṇaṃ.
when they say bad words.
Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamattako ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahantaro kali;
What’s really terrible luck
Yo sugatesu manaṃ padosaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsati pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”
Saṃyutta Nikāya 6
Linked Discourses 6
end of section [6..1.. - SN 6 vagga 1 Paṭhama: The Appeal] ❧
+ § – SN 6 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 6.11 Sanaṅkumāra: With Sanaṅkumāra
11. Sanaṅkumārasutta
11. With Sanaṅkumāra
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati sappinītīre.
At one time the Buddha was staying near Rājagaha, on the bank of the Sappinī river.
Atha kho brahmā sanaṅkumāro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ sappinītīraṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Brahmā Sanaṅkumāra, lighting up the entire Sappinī riverbank, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Khattiyo seṭṭho janetasmiṃ,
“The warrior-noble is best of those people
ye gottapaṭisārino;
who take clan as the standard.
Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct
so seṭṭho devamānuse”ti.
is best of gods and humans.”
Idamavoca brahmā sanaṅkumāro.
That’s what Brahmā Sanaṅkumāra said,
Samanuñño satthā ahosi.
and the teacher approved.
Atha kho brahmā sanaṅkumāro “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
Then Brahmā Sanaṅkumāra, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
SN 6.12 Devadatta: About Devadatta
12. Devadattasutta
12. About Devadatta
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho brahmā sahampati devadattaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi:
and recited this verse in the Buddha’s presence:
“Phalaṃ ve kadaliṃ hanti,
“The banana tree is destroyed by its own fruit,
phalaṃ veḷuṃ phalaṃ naḷaṃ;
as are the bamboo and the reed.
Sakkāro kāpurisaṃ hanti,
Honor destroys a wretch,
gabbho assatariṃ yathā”ti.
as pregnancy destroys a mule.”
SN 6.13 Andhakavinda: At Andhakavinda
13. Andhakavindasutta
13. At Andhakavinda
Ekaṃ samayaṃ bhagavā māgadhesu viharati andhakavinde.
At one time the Buddha was staying in the land of the Magadhans at Andhakavinda.
Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.
Now at that time the Buddha was meditating in the open during the dark of night, while a gentle rain drizzled down.
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ andhakavindaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Then, late at night, the beautiful Brahmā Sahampati, lighting up the entirety of Andhakavinda, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi:
and recited these verses in the Buddha’s presence:
“Sevetha pantāni senāsanāni,
“One should frequent secluded lodgings,
Careyya saṃyojanavippamokkhā;
and practice to be released from fetters.
Sace ratiṃ nādhigaccheyya tattha,
If you don’t find enjoyment there,
Saṃghe vase rakkhitatto satīmā.
live in the Saṅgha, guarded and rememberful.
Kulākulaṃ piṇḍikāya caranto,
Walking for alms from family to family,
Indriyagutto nipako satimā;
with senses guarded, self-disciplined and rememberful.
Sevetha pantāni senāsanāni,
One should frequent secluded lodgings,
Bhayā pamutto abhaye vimutto.
free of fear, freed in the fearless.
Yattha bheravā sarīsapā,
Where dreadful serpents slither,
Vijju sañcarati thanayati devo;
where the lightning flashes and the sky thunders
Andhakāratimisāya rattiyā,
in the dark of the night;
Nisīdi tattha bhikkhu vigatalomahaṃso.
there meditates a monk, free of goosebumps.
Idañhi jātu me diṭṭhaṃ,
For this has in fact been seen by me,
nayidaṃ itihītihaṃ;
it isn’t just what the testament says.
Ekasmiṃ brahmacariyasmiṃ,
Within a single spiritual dispensation
sahassaṃ maccuhāyinaṃ.
a thousand are destroyers of Death.
Bhiyyo pañcasatā sekkhā,
And of trainees there are more than five hundred,
dasā ca dasadhā dasa;
and ten times ten tens;
Sabbe sotasamāpannā,
all are stream-enterers,
atiracchānagāmino.
freed from rebirth in the animal realm.
Athāyaṃ itarā pajā,
And as for other people
puññabhāgāti me mano;
who I think have shared in merit—
Saṅkhātuṃ nopi sakkomi,
I couldn’t even number them,
musāvādassa ottapan”ti.
for fear of speaking falsely.”
❧
SN 6.14 Aruṇavatī: About Aruṇavatī
14. Aruṇavatīsutta
14. About Aruṇavatī
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati … pe …
At one time the Buddha was staying near Sāvatthī.
tatra kho bhagavā bhikkhū āmantesi:
There he addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Bhūtapubbaṃ, bhikkhave, rājā ahosi aruṇavā nāma.
“Once upon a time, monks, there was a king named Aruṇavā.
Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi.
He had a capital named Aruṇavatī.
Aruṇavatiṃ kho pana, bhikkhave, rājadhāniṃ sikhī bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.
Sikhī the Blessed One, the perfected one, the fully awakened Buddha lived supported by Aruṇavatī.
Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi:
Then the Buddha Sikhī addressed the monk Abhibhū:
‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, yāva bhattassa kālo bhavissatī’ti.
‘Come, brahmin, let’s go to one of the brahmā realms until it’s time for our meal.’
‘Evaṃ, bhante’ti kho bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi.
‘Yes, sir,’ replied Abhibhū.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—aruṇavatiyā rājadhāniyā antarahitā tasmiṃ brahmaloke pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, they vanished from Aruṇavatī and appeared in that Brahmā realm.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi:
Then the Buddha Sikhī addressed the monk Abhibhū:
‘paṭibhātu, brāhmaṇa, taṃ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’ti.
‘Brahmin, teach the Dhamma as you feel inspired for that Brahmā, his assembly, and the members of his retinue.’
‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā, brahmānañca brahmaparisañca brahmapārisajje ca dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
‘Yes, sir,’ replied Abhibhū. Then he educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tatra sudaṃ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca ujjhāyanti khiyyanti vipācenti:
But the Brahmā, his assembly, and his retinue complained, grumbled, and objected:
‘acchariyaṃ vata, bho, abbhutaṃ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṃ desessatī’ti.
‘It’s incredible, it’s amazing! How on earth can a disciple teach Dhamma in the presence of the Teacher?’
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi:
Then the Buddha Sikhī addressed the monk Abhibhū:
‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca—
‘Brahmin, Brahmā, his assembly, and his retinue are complaining
acchariyaṃ vata bho, abbhutaṃ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṃ desessatīti.
that a disciple teaches Dhamma in the presence of the Teacher.
Tena hi tvaṃ, brāhmaṇa, bhiyyoso mattāya brahmānañca brahmaparisañca brahmapārisajje ca saṃvejehī’ti.
Well then, brahmin, stir them up even more!’
‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṃ desesi, adissamānenapi kāyena dhammaṃ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṃ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṃ desesi.
‘Yes, sir,’ replied Abhibhū. Then he taught Dhamma with his body visible; with his body invisible; with the lower half visible and the upper half invisible; and with the upper half visible and the lower half invisible.
Tatra sudaṃ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ:
And the Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa mahiddhikatā mahānubhāvatā’ti.
‘It’s incredible, it’s amazing! The ascetic has such psychic power and might!’
Atha kho abhibhū bhikkhu sikhiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:
Then Abhibhū said to the Buddha Sikhī:
‘abhijānāmi khvāhaṃ, bhante, bhikkhusaṃghassa majjhe evarūpiṃ vācaṃ bhāsitā—
‘Sir, I recall having said this in the middle of the Saṅgha:
pahomi khvāhaṃ, āvuso, brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpetun’ti.
“Standing in the Brahmā realm, I can make my voice heard throughout the galaxy.”’
‘Etassa, brāhmaṇa, kālo, etassa, brāhmaṇa, kālo;
‘Now is the time, brahmin! Now is the time, brahmin!
yaṃ tvaṃ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpeyyāsī’ti.
Standing in the Brahmā realm, make your voice heard throughout the galaxy.’
‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi:
‘Yes, sir,’ replied Abhibhū. Standing in the Brahmā realm, he recited this verse:
‘Ārambhatha nikkamatha,
‘Rouse yourselves! Try harder!
Yuñjatha buddhasāsane;
Devote yourselves to the Dharmas of the Buddha!
Dhunātha maccuno senaṃ,
Crush the army of Death,
Naḷāgāraṃva kuñjaro.
like an elephant crushes a hut of reeds.
Yo imasmiṃ dhammavinaye,
Whoever will live assiduously
appamatto vihassati;
in this Dharma and training,
Pahāya jātisaṃsāraṃ,
giving up transmigration through rebirths,
dukkhassantaṃ karissatī’ti.
will make an end of suffering.’
Atha kho, bhikkhave, sikhī ca bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu brahmānañca brahmaparisañca brahmapārisajje ca saṃvejetvā—
Having inspired that Brahmā, his assembly, and his retinue with a sense of awe,
seyyathāpi nāma … pe … tasmiṃ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṃ.
as easily as a strong person would extend or contract their arm, Sikhī and Abhibhū vanished from that Brahmā realm and appeared in Aruṇavatī.
Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:
Then the Buddha Sikhī addressed the monks:
‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?
‘monks, did you hear the monk Abhibhū speaking a verse while standing in a Brahmā realm?’
‘Assumha kho mayaṃ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.
‘We did, sir.’
‘Yathā kathaṃ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?
‘But what exactly did you hear?’
Evaṃ kho mayaṃ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa:
‘This is what we heard, sir:
‘Ārambhatha nikkamatha,
“Rouse yourselves! Try harder!
yuñjatha buddhasāsane;
Devote yourselves to the Dharmas of the Buddha!
Dhunātha maccuno senaṃ,
Crush the army of Death,
naḷāgāraṃva kuñjaro.
like an elephant crushes a hut of reeds.
Yo imasmiṃ dhammavinaye,
Whoever will live heedfully
appamatto vihassati;
in this Dharma and training,
Pahāya jātisaṃsāraṃ,
giving up transmigration through rebirths,
dukkhassantaṃ karissatī’ti.
will make an end of suffering.”
‘Evaṃ kho mayaṃ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti.
That’s what we heard, sir.’
‘Sādhu sādhu, bhikkhave;
‘Good, good, monks!
sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti.
It’s good that you heard the monk Abhibhū speaking this verse while standing in a Brahmā realm.’”
Idamavoca bhagavā, attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said.
end of section [6.14 - SN 6.14 Aruṇavatī: About Aruṇavatī] ❧
SN 6.15 Parinibbāna: Final nirvana
15. Parinibbānasutta
15. Final nirvana
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye.
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final nirvana.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo:
“Come now, monks, I say to you all:
‘vaya-dhammā saṅ-khārā,
‘(the)-Dharma-[law of]-vanishing (applies to all) co-doings [and their products].
appamādena sampādethā’”ti.
(With) assiduity (you must) strive [to attain the goal].’”
Ayaṃ tathāgatassa pacchimā vācā.
These were the Realized One’s last words.
Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.
Then the Buddha entered the first jhāna. Emerging from that, he entered the second jhāna. Emerging from that, he successively entered into and emerged from the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Saññāvedayitanirodhā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyi.
Then he emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth jhāna, the third jhāna, the second jhāna, and the first jhāna. Emerging from that, he successively entered into and emerged from the second jhāna and the third jhāna. Then he entered the fourth jhāna. Emerging from that the Buddha immediately became fully nirvana'd.
Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, along with the full nirvana, Brahmā Sahampati recited this verse:
“Sabbeva nikkhipissanti,
“All creatures in this world
bhūtā loke samussayaṃ;
must lay their body down.
Yattha etādiso satthā,
For even a Teacher such as this,
loke appaṭipuggalo;
unrivaled in the world,
Tathāgato balappatto,
the Realized One, attained to power,
sambuddho parinibbuto”ti.
the Buddha became fully nirvana'd.”
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:
“Aniccā vata saṅkhārā,
“Impermanent are co-doings [and their products],
Uppāda-vaya-dhammino;
their Dharma-[nature] is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho”ti.
their stilling is true pleasure.”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Venerable Ānanda recited this verse:
“Tadāsi yaṃ bhiṃsanakaṃ,
“Then there was terror!
tadāsi lomahaṃsanaṃ;
Then they had goosebumps!
Sabbākāravarūpete,
When the Buddha, endowed with all fine qualities,
sambuddhe parinibbute”ti.
became fully nirvana'd.”
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:
When the Buddha became fully nirvana'd, Venerable Anuruddha recited this verse:
“Nāhu assāsapassāso,
“There was no more breathing
ṭhitacittassa tādino;
for the poised one of steady heart.
Anejo santimārabbha,
Imperturbable, committed to peace,
cakkhumā parinibbuto.
the seer became fully nirvana'd.
Asallīnena cittena,
without flinching,
vedanaṃ ajjhavāsayi;
He put up with painful feelings
Pajjotasseva nibbānaṃ,
like the nirvana-fication [extinguishing] of a lamp
vimokkho cetaso ahū”ti.
Was The liberation of his heart.”
Brahmasaṃyuttaṃ samattaṃ.
The Linked Discourses on Brahmā are complete.
end of section [6..2.. - SN 6 vagga 2 Dutiya: The Second Chapter] ❧
SN 7 Brāhmaṇa Saṃyutta: Connected Discourses with Brahmins
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 7
Linked Discourses 7
+ § – SN 7 vagga 1 Arahanta: The Perfected Ones+ all - all
1. Arahantavagga
1. The Perfected Ones
SN 7.1 Dhanañjānī: With Dhanañjānī
1. Dhanañjānīsutta
1. With Dhanañjānī
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca.
Now at that time a certain brahmin lady of the Bhāradvāja clan named Dhanañjānī was devoted to the Buddha, The Dharma, and the Saṅgha.
Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṃ upasaṃharantī upakkhalitvā tikkhattuṃ udānaṃ udānesi:
Once, while she was bringing her husband his meal she tripped 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 sammāsambuddhassā”ti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!”
Evaṃ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṃ brāhmaṇiṃ etadavoca:
When she said this, the brahmin said to Dhanañjānī:
“evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇassa vaṇṇaṃ bhāsati.
“That’d be right. For the slightest thing this wretched lady spouts out praise for that bald ascetic.
Idāni tyāhaṃ, vasali, tassa satthuno vādaṃ āropessāmī”ti.
Right now, wretched woman, I’m going to refute your teacher’s doctrine!”
“Na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṃ āropeyya arahato sammāsambuddhassa.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha.
Api ca tvaṃ, brāhmaṇa, gaccha, gantvā vijānissasī”ti.
But anyway, you should go. When you’ve gone you’ll understand.”
Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin of the Bhāradvāja clan, angry and upset, went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What is the one thing
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
O brahmin, anger has a poisoned root
madhuraggassa brāhmaṇa;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise its killing,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena 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 Gotama has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the brahmin received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā bhāradvājo 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, Venerable Bhāradvāja, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
❧
SN 7.2 Akkosa: The Abuser
2. Akkosasutta
2. The Abuser
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Assosi kho akkosakabhāradvājo brāhmaṇo:
The brahmin Bharadvāja the Rude heard a rumor to the effect that:
“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṃ vutte, bhagavā akkosakabhāradvājaṃ brāhmaṇaṃ etadavoca:
“A brahmin of the Bharadvāja clan has gone forth from the lay life to homelessness in the presence of the ascetic Gotama!” Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:
“Taṃ kiṃ maññasi, brāhmaṇa,
“What do you think, brahmin?
api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo”ti?
Do friends and colleagues, relatives and family members, and guests still come to visit you?”
“Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti.
“Sometimes they do, Master Gotama.”
“Taṃ kiṃ maññasi, brāhmaṇa, api nu tesaṃ anuppadesi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā”ti?
“Do you then serve them with a variety of foods and savories?”
“Appekadā nesāhaṃ, bho gotama, anuppademi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā”ti.
“Sometimes I do.”
“Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṃ hotī”ti?
“But if they don’t accept it, brahmin, who does it belong to?”
“Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṃ hotī”ti.
“In that case it still belongs to me.”
“Evameva kho, brāhmaṇa, yaṃ tvaṃ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṃ te mayaṃ nappaṭiggaṇhāma.
“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it.
Tavevetaṃ, brāhmaṇa, hoti;
It still belongs to you, brahmin,
tavevetaṃ, brāhmaṇa, hoti.
it still belongs to you!
Yo kho, brāhmaṇa, akkosantaṃ paccakkosati, rosentaṃ paṭiroseti, bhaṇḍantaṃ paṭibhaṇḍati, ayaṃ vuccati, brāhmaṇa, sambhuñjati vītiharatīti.
Someone who, when abused, harassed, and attacked, abuses, harasses, and attacks in return is said to eat the food and have a reaction to it.
Te mayaṃ tayā neva sambhuñjāma na vītiharāma.
But we neither eat your food nor do we have a reaction to it.
Tavevetaṃ, brāhmaṇa, hoti;
It still belongs to you, brahmin,
tavevetaṃ, brāhmaṇa, hotī”ti.
it still belongs to you!”
“Bhavantaṃ kho gotamaṃ sarājikā parisā evaṃ jānāti:
“The king and his retinue believe that Master Gotama is
‘arahaṃ samaṇo gotamo’ti.
a perfected one.
Atha ca pana bhavaṃ gotamo kujjhatī”ti.
And yet he still gets angry.”
“Akkodhassa kuto kodho,
"For one free of anger, tamed, living in balance,
dantassa samajīvino;
freed by right knowledge,
Sammadaññā vimuttassa,
at peace, poised:
upasantassa tādino.
where would anger come from?
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unfamiliar with The Dharma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā”ti.
to be a fool.”
Evaṃ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Bhāradvāja the Rude said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the brahmin Bhāradvāja the Rude received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā akkosakabhāradvājo 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, Venerable Bhāradvāja the Rude, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
❧
SN 7.3 Asurindaka: With Bharadvāja the Fiend
3. Asurindakasutta
3. With Bharadvāja the Fiend
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Assosi kho asurindakabhāradvājo brāhmaṇo:
The brahmin Bharadvāja the Fiend heard a rumor to the effect that:
“bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.
“A brahmin of the Bharadvāja clan has gone forth from the lay life to homelessness in the presence of the ascetic Gotama!” Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words.
Evaṃ vutte, bhagavā tuṇhī ahosi.
But when he said this, the Buddha kept silent.
Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
Then Bharadvāja the Fiend said to the Buddha:
“jitosi, samaṇa, jitosi, samaṇā”ti.
“You’re beaten, ascetic, you’re beaten!”
“Jayaṃ ve maññati bālo,
“‘Ha! I won!’ thinks the fool,
vācāya pharusaṃ bhaṇaṃ;
when speaking with harsh words.
Jayañcevassa taṃ hoti,
Patience is the true victory
yā titikkhā vijānato.
for those who understand.
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unskilled in Dhamma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā”ti.
to be a fool.”
Evaṃ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Bharadvāja the Fiend said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
abbhaññāsi.
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
❧
SN 7.4 Bilaṅgika: With Bhāradvāja the Bitter
4. Bilaṅgikasutta
4. With Bhāradvāja the Bitter
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Assosi kho bilaṅgikabhāradvājo brāhmaṇo:
The brahmin Bharadvāja the Bitter heard a rumor to the effect that:
“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi.
“A brahmin of the Bharadvāja clan has gone forth from the lay life to homelessness in the presence of the ascetic Gotama!” Angry and displeased he went to the Buddha and stood silently to one side.
Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṃ bhāradvājaṃ brāhmaṇaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing what Bhāradvāja the Bitter was thinking, addressed him in verse:
“Yo appaduṭṭhassa narassa dussati,
“Whoever wrongs a man who has done no wrong,
Suddhassa posassa anaṅgaṇassa;
a pure man with a spotless record,
Tameva bālaṃ pacceti pāpaṃ,
the evil backfires back on the fool,
Sukhumo rajo paṭivātaṃva khitto”ti.
like fine dust thrown upwind.”
Evaṃ vutte, bilaṅgikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Bhāradvāja the Bitter said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
abbhaññāsi.
Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
SN 7.5 Ahiṃsaka: Harmless
5. Ahiṃsakasutta
5. Harmless
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho ahiṃsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Bhāradvāja the Harmless went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ahiṃsakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahiṃsakāhaṃ, bho gotama, ahiṃsakāhaṃ, bho gotamā”ti.
“I am Harmless, Master Gotama, I am Harmless!”
“Yathā nāmaṃ tathā cassa,
“If you were really like your name,
siyā kho tvaṃ ahiṃsako;
then you’d be Harmless.
Yo ca kāyena vācāya,
But a truly harmless person
manasā ca na hiṃsati;
does no harm by way of
Sa ve ahiṃsako hoti,
body, speech, or mind;
yo paraṃ na vihiṃsatī”ti.
they don’t harm anyone else.”
Evaṃ vutte, ahiṃsakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Harmless said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
abbhaññāsi.
Aññataro ca panāyasmā ahiṃsakabhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja the Harmless became one of the perfected.
SN 7.6 Jaṭā: With Bhāradvāja of the Matted Hair
6. Jaṭāsutta
6. With Bhāradvāja of the Matted Hair
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Bhāradvāja of the Matted Hair went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Antojaṭā bahijaṭā,
“Matted hair within, matted hair without:
Jaṭāya jaṭitā pajā;
these people are tangled up in matted hair.
Taṃ taṃ gotama pucchāmi,
I ask you this, Gotama:
Ko imaṃ vijaṭaye jaṭan”ti.
who can untangle this tangled mass?”
“Sīle patiṭṭhāya naro sapañño,
“A wise man grounded in ethics,
Cittaṃ paññañca bhāvayaṃ;
developing the mind and wisdom,
Ātāpī nipako bhikkhu,
a ardent and self-disciplined monk,
So imaṃ vijaṭaye jaṭaṃ.
can untangle this tangled mass.
Yesaṃ rāgo ca doso ca,
For those who have discarded
avijjā ca virājitā;
greed, hate, and ignorance—
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
tesaṃ vijaṭitā jaṭā.
the tangle has been untangled.
Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Paṭighaṃ rūpasaññā ca,
and impingement and perception of form:
etthesā chijjate jaṭā”ti.
it’s there that the tangle is cut.”
Evaṃ vutte, jaṭābhāradvājo bhagavantaṃ etadavoca:
When he had spoken, Bhāradvāja of the Matted Hair said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.
And Venerable Bhāradvāja became one of the perfected.
SN 7.7 Suddhika: With Bhāradvāja the Pure
7. Suddhikasutta
7. With Bhāradvāja the Pure
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Bhāradvāja the Pure went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṃ gāthaṃ ajjhabhāsi:
and recited this verse in his presence:
“Na brāhmaṇo sujjhati koci,
“No brahmin in the world is ever purified
Loke sīlavāpi tapokaraṃ;
even though he’s ethical and mortifies himself.
Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct
So sujjhati na aññā itarā pajā”ti.
is purified, not these commoners.”
“Bahumpi palapaṃ jappaṃ,
“Even one who mutters many invocations
na jaccā hoti brāhmaṇo;
is no brahmin by birth
Antokasambu saṅkiliṭṭho,
if they’re filthy and corrupt within,
kuhanaṃ upanissito.
supporting themselves by fraud.
Khattiyo brāhmaṇo vesso,
Regardless of whether you’re an warrior-noble,
Suddo caṇḍālapukkuso;
a brahmin, merchant, worker, or an outcaste or scavenger—
Āraddhavīriyo pahitatto,
if you’re energetic and resolute,
Niccaṃ daḷhaparakkamo;
always staunchly vigorous,
Pappoti paramaṃ suddhiṃ,
you’ll attain the highest happiness.
Evaṃ jānāhi brāhmaṇā”ti.
Know that for a fact, brahmin.”
Evaṃ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Pure said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
SN 7.8 Aggika: With Bhāradvāja the Fire-Worshipper
8. Aggikasutta
8. With Bhāradvāja the Fire-Worshipper
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti:
Now at that time ghee and milk-rice had been set out for the brahmin Bhāradvāja the Fire-Worshipper, who thought:
“aggiṃ juhissāmi, aggihuttaṃ paricarissāmī”ti.
“I will serve the sacred flame! I will perform the fire sacrifice!”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Rājagahe sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Wandering indiscriminately for alms-food in Rājagaha, he approached Bhāradvāja the Fire-Worshiper’s house and stood to one side.
Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ.
Bhāradvāja the Fire-Worshipper saw him standing for alms
Disvāna bhagavantaṃ gāthāya ajjhabhāsi:
and addressed him in verse:
“Tīhi vijjāhi sampanno,
“One who’s accomplished in the three knowledges,
jātimā sutavā bahū;
of good lineage and ample learning,
Vijjācaraṇasampanno,
accomplished in knowledge and conduct
somaṃ bhuñjeyya pāyasan”ti.
may enjoy this milk-rice.”
“Bahumpi palapaṃ jappaṃ,
“Even one who mutters many invocations
na jaccā hoti brāhmaṇo;
is no brahmin by birth
Antokasambu saṅkiliṭṭho,
if they’re filthy and corrupt within,
kuhanāparivārito.
with a following gained by fraud.
Pubbenivāsaṃ yo vedī,
But one who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the ending of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Etāhi tīhi vijjāhi,
Because of these three knowledges
tevijjo hoti brāhmaṇo;
a brahmin is a master of the three knowledges.
Vijjācaraṇasampanno,
Accomplished in knowledge and conduct,
somaṃ bhuñjeyya pāyasan”ti.
they may enjoy this milk-rice.”
“Bhuñjatu bhavaṃ gotamo.
“Eat, Master Gotama!
Brāhmaṇo bhavan”ti.
you are truly a brahmin.”
“Gāthābhigītaṃ me abhojaneyyaṃ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṃ brāhmaṇa nesa dhammo;
That’s not the way of those who see, brahmin.
Gāthābhigītaṃ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme sati brāhmaṇa vuttiresā.
Since nature is real, brahmin, that’s how they live.
Aññena ca kevalinaṃ mahesiṃ,
Serve with other food and drink
Khīṇāsavaṃ kukkuccavūpasantaṃ;
the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.
Khettañhi taṃ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
Evaṃ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Fire-Worshipper said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …” …
aññataro ca panāyasmā aggikabhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja the Fire-Worshipper became one of the perfected.
❧
SN 7.9 Sundarika: With Bhāradvāja of Sundarika
9. Sundarikasutta
9. With Bhāradvāja of Sundarika
Ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre.
At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarika river.
Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati.
Now at that time the brahmin Bhāradvāja of Sundarika was serving the sacred flame and performing the fire sacrifice on the bank of the river Sundarika.
Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi:
Then he looked all around the four directions, wondering:
“ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti?
“Now who might eat the leftovers of this offering?”
Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ.
He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head.
Disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.
Taking the leftovers of the offering in his left hand and a pitcher in the right he approached the Buddha.
Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari.
When he heard Sundarika’s footsteps the Buddha uncovered his head.
Atha kho sundarikabhāradvājo brāhmaṇo “muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan”ti tatova puna nivattitukāmo ahosi.
Sundarika thought, “This man is shaven, he is shaven!” And he wanted to turn back.
Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi:
But he thought:
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti;
“Even some brahmins are shaven.
yannūnāhaṃ taṃ upasaṅkamitvā jātiṃ puccheyyan”ti.
Why don’t I go to him and ask about his birth?”
Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Sundarika the brahmin went up to the Buddha, and said to him:
“kiṃjacco bhavan”ti?
“Sir, in what caste were you born?”
“Mā jātiṃ puccha caraṇañca puccha,
“Don’t ask about birth, ask about conduct.
Kaṭṭhā have jāyati jātavedo;
For any wood can surely generate fire.
Nīcākulīnopi muni dhitimā,
A steadfast sage, even though from a low class family,
Ājānīyo hoti hirīnisedho.
is a thoroughbred checked by conscience.
Saccena danto damasā upeto,
Tamed by truth, fulfilled by taming,
Vedantagū vusitabrahmacariyo;
a complete knowledge master who has completed the spiritual journey—
Yaññopanīto tamupavhayetha,
that’s who a sacrificer should introduce themselves to,
Kālena so juhati dakkhiṇeyye”ti.
and make a timely offering to one worthy of a teacher’s gift.”
“Addhā suyiṭṭhaṃ suhutaṃ mama yidaṃ,
“My sacrificial offering must have been well performed,
Yaṃ tādisaṃ vedagumaddasāmi;
since I have met such a knowledge master!
Tumhādisānañhi adassanena,
It’s because I’d never met anyone like you
Añño jano bhuñjati habyasesan”ti.
that others ate the leftover offering.
“Bhuñjatu bhavaṃ gotamo.
Eat, Master Gotama,
Brāhmaṇo bhavan”ti.
you are truly a brahmin.”
“Gāthābhigītaṃ me abhojaneyyaṃ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṃ brāhmaṇa nesa dhammo;
That’s not the way of those who see, brahmin.
Gāthābhigītaṃ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme sati brāhmaṇa vuttiresā.
Since nature is real, brahmin, that’s how they live.
Aññena ca kevalinaṃ mahesiṃ,
Serve with other food and drink
Khīṇāsavaṃ kukkuccavūpasantaṃ;
the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.
Khettañhi taṃ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
“Atha kassa cāhaṃ, bho gotama, imaṃ habyasesaṃ dammī”ti?
“Then, Master Gotama, to whom should I give the leftovers of this offering?”
“Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.
“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except for the Realized One or one of his disciples.
Tena hi tvaṃ, brāhmaṇa, taṃ habyasesaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.
Well then, brahmin, throw out those leftovers where there is little that grows, or drop them into water that has no living creatures.”
Atha kho sundarikabhāradvājo brāhmaṇo taṃ habyasesaṃ appāṇake udake opilāpesi.
So Sundarika dropped the leftover offering in water that had no living creatures.
Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
And when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
Seyyathāpi nāma phālo divasaṃsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati;
Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming.
evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.
In the same way, when those leftovers were placed in the water, they sizzled and hissed, steaming and fuming.
Atha kho sundarikabhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Then Sundarika the brahmin, shocked and awestruck, went up to the Buddha, and stood to one side.
Ekamantaṃ ṭhitaṃ kho sundarikabhāradvājaṃ brāhmaṇaṃ bhagavā gāthāhi ajjhabhāsi:
The Buddha addressed him in verse:
“Mā brāhmaṇa dāru samādahāno,
“When you’re kindling the wood, brahmin,
Suddhiṃ amaññi bahiddhā hi etaṃ;
don’t imagine this is purity, for it’s just an external.
Na hi tena suddhiṃ kusalā vadanti,
Experts say that those who wish for purity
Yo bāhirena parisuddhimicche.
through externals will not find it.
Hitvā ahaṃ brāhmaṇa dārudāhaṃ,
I’ve given up kindling firewood, brahmin,
Ajjhattamevujjalayāmi jotiṃ;
now I just light the inner flame.
Niccagginī niccasamāhitatto,
Always blazing, always undistractify-&-lucidifyd,
Arahaṃ ahaṃ brahmacariyaṃ carāmi.
I am a perfected one living the spiritual life.
Māno hi te brāhmaṇa khāribhāro,
Conceit, brahmin, is the burden of your possessions,
Kodho dhumo bhasmani mosavajjaṃ;
anger your smoke, and lies your ashes.
Jivhā sujā hadayaṃ jotiṭhānaṃ,
The tongue is the ladle and the heart the fire altar;
Attā sudanto purisassa joti.
a well-tamed self is a person’s light.
Dhammo rahado brāhmaṇa sīlatittho,
The Dharma is a lake with shores of ethics, brahmin,
Anāvilo sabbhi sataṃ pasattho;
unclouded, praised by the fine to the good.
Yattha have vedaguno sinātā,
There the knowledge-masters go to bathe,
Anallagattāva taranti pāraṃ.
and cross to the far shore without getting wet.
Saccaṃ dhammo saṃyamo brahmacariyaṃ,
Truth, dharma, restraint, the spiritual life;
Majjhe sitā brāhmaṇa brahmapatti;
the attainment of the supreme based on the middle, brahmin.
Sa tujjubhūtesu namo karohi,
Pay homage to the straightforward ones—
Tamahaṃ naraṃ dhammasārīti brūmī”ti.
I declare that man to be one who follows The Dharma.”
Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja of Sundarika said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …” …
aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
end of section [7.9 - SN 7.9 Sundarika: With Bhāradvāja of Sundarika] ❧
SN 7.10 Bahudhītara: Many Daughters
10. Bahudhītarasutta
10. Many Daughters
Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti.
Now at that time one of the brahmins of the Bhāradvāja clan had lost fourteen oxen.
Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
While looking for them he went to that forest, where he saw the Buddha sitting down cross-legged, with his body straight, and rememberfulness established right there.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi:
He went up to the Buddha, and recited these verses in the Buddha’s presence:
“Na hi nūnimassa samaṇassa,
“This ascetic mustn’t have
Balībaddā catuddasa;
fourteen oxen
Ajjasaṭṭhiṃ na dissanti,
missing for the past six days:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Tilākhettasmi pāpakā;
a field of sesame ruined,
Ekapaṇṇā dupaṇṇā ca,
with just one or two leaves:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Tucchakoṭṭhasmi mūsikā;
rats in an empty barn
Ussoḷhikāya naccanti,
dancing merrily:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Santhāro sattamāsiko;
carpets that for seven months
Uppāṭakehi sañchanno,
have been infested with fleas:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Vidhavā satta dhītaro;
seven widowed daughters
Ekaputtā duputtā ca,
with one or two children each:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Piṅgalā tilakāhatā;
a wife with blotchy, pockmarked skin
Sottaṃ pādena bodheti,
to wake him up with a kick:
Tenāyaṃ samaṇo sukhī.
that’s why this ascetic is happy.
Na hi nūnimassa samaṇassa,
This ascetic mustn’t have
Paccūsamhi iṇāyikā;
creditors knocking at dawn,
Detha dethāti codenti,
warning, ‘Pay up! Pay up!’:
Tenāyaṃ samaṇo sukhī”ti.
that’s why this ascetic is happy.”
“Na hi mayhaṃ brāhmaṇa,
“You’re right, brahmin, I don’t have
balībaddā catuddasa;
fourteen oxen
Ajjasaṭṭhiṃ na dissanti,
missing for the past six days:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
tilākhettasmi pāpakā;
a field of sesame ruined,
Ekapaṇṇā dupaṇṇā ca,
with just one or two leaves:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
tucchakoṭṭhasmi mūsikā;
rats in an empty barn
Ussoḷhikāya naccanti,
dancing merrily:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
santhāro sattamāsiko;
carpets that for seven months
Uppāṭakehi sañchanno,
have been infested with fleas:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
vidhavā satta dhītaro;
seven widowed daughters
Ekaputtā duputtā ca,
with one or two children each:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
piṅgalā tilakāhatā;
a wife with blotchy, pockmarked skin
Sottaṃ pādena bodheti,
to wake me up with a kick:
tenāhaṃ brāhmaṇā sukhī.
that’s why I’m happy, brahmin.
Na hi mayhaṃ brāhmaṇa,
You’re right, brahmin, I don’t have
paccūsamhi iṇāyikā;
creditors knocking at dawn,
Detha dethāti codenti,
warning, ‘Pay up! Pay up!’:
tenāhaṃ brāhmaṇā sukhī”ti.
that’s why I’m happy, brahmin.”
Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent! …
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena 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 Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the brahmin received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno panāyasmā bhāradvājo 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, Venerable Bhāradvāja, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā bhāradvājo arahataṃ ahosīti.
And Venerable Bhāradvāja became one of the perfected.
end of section [7..1.. - SN 7 vagga 1 Arahanta: The Perfected Ones] ❧
+ § – SN 7 vagga 2 Upāsaka: Lay Followers+ all - all
2. Upāsakavagga
2. Lay Followers
SN 7.11 Kasibhāradvāja: With Bhāradvāja the Farmer
11. Kasibhāradvājasutta
11. With Bhāradvāja the Farmer
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme.
At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa.
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle.
Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred ploughs, it being the season for sowing.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working.
Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati.
Now at that time Bhāradvāja the Farmer was distributing food.
Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Then the Buddha went to where the distribution was taking place and stood to one side.
Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ.
Bhāradvāja the Farmer saw him standing for alms
Disvā bhagavantaṃ etadavoca:
and said to him:
“ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi.
“I plough and sow, ascetic, and then I eat.
Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti.
You too should plough and sow, then you may eat.”
“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti.
“I too plough and sow, brahmin, and then I eat.”
“Na kho mayaṃ passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balībadde vā, atha ca pana bhavaṃ gotamo evamāha:
“I don’t see Master Gotama with a yoke or plough or ploughshare or goad or oxen, yet he says:
‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī’”ti.
‘I too plough and sow, brahmin, and then I eat.’”
Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
Then Bhāradvāja the Farmer addressed the Buddha in verse:
“Kassako paṭijānāsi,
“You claim to be a farmer,
na ca passāmi te kasiṃ;
but I don’t see your plough.
Kassako pucchito brūhi,
If you’re a farmer, declare to me:
kathaṃ jānemu taṃ kasin”ti.
how are we to understand your farming?”
“Saddhā bījaṃ tapo vuṭṭhi,
“Faith is my seed, austerity my rain,
paññā me yuganaṅgalaṃ;
and wisdom is my yoke and plough.
Hirī īsā mano yottaṃ,
Conscience is my pole, mind my strap,
sati me phālapācanaṃ.
rememberfulness my ploughshare and goad.
Kāyagutto vacīgutto,
Guarded in body and speech,
āhāre udare yato;
I restrict my intake of food.
Saccaṃ karomi niddānaṃ,
I use truth as my scythe,
soraccaṃ me pamocanaṃ.
and gentleness is my release.
Vīriyaṃ me dhuradhorayhaṃ,
Energy is my beast of burden,
yogakkhemādhivāhanaṃ;
transporting me to a place of sanctuary.
Gacchati anivattantaṃ,
It goes without turning back
yattha gantvā na socati.
to the place where there is no sorrow.
Evamesā kasī kaṭṭhā,
That’s how to do the farming
sā hoti amatapphalā;
that has the Deathless as its fruit.
Etaṃ kasiṃ kasitvāna,
When you finish this farming
sabbadukkhā pamuccatī”ti.
you’re released from all suffering.”
“Bhuñjatu bhavaṃ gotamo.
“Eat, Master Gotama,
Kassako bhavaṃ.
you are truly a farmer.
Yañhi bhavaṃ gotamo amatapphalampi kasiṃ kasatī”ti.
For Master Gotama does the farming that has the Deathless as its fruit.”
“Gāthābhigītaṃ me abhojaneyyaṃ,
“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṃ brāhmaṇa nesa dhammo;
That’s not the way of those who see, brahmin.
Gāthābhigītaṃ panudanti buddhā,
The Buddhas reject things enchanted with spells.
Dhamme sati brāhmaṇa vuttiresā.
Since nature is real, brahmin, that’s how they live.
Aññena ca kevalinaṃ mahesiṃ,
Serve with other food and drink
Khīṇāsavaṃ kukkuccavūpasantaṃ;
the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,
with defilements ended and remorse stilled.
Khettañhi taṃ puññapekkhassa hotī”ti.
For he is the field for the seeker of merit.”
Evaṃ vutte, kasibhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Farmer said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.12 Udaya: With Udaya
12. Udayasutta
12. With Udaya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṃ tenupasaṅkami.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Udaya.
Atha kho udayo brāhmaṇo bhagavato pattaṃ odanena pūresi.
Then Udaya filled the Buddha’s bowl with rice.
Dutiyampi kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṃ tenupasaṅkami … pe …
The next day … and the day after that … Udaya filled the Buddha’s bowl with rice.
tatiyampi kho udayo brāhmaṇo bhagavato pattaṃ odanena pūretvā bhagavantaṃ etadavoca:
But when he had filled the Buddha’s bowl for a third time, he said to the Buddha:
“pakaṭṭhakoyaṃ samaṇo gotamo punappunaṃ āgacchatī”ti.
“This insatiable ascetic Gotama keeps coming back again and again!”
“Punappunañceva vapanti bījaṃ,
“Again and again, they sow the seed;
Punappunaṃ vassati devarājā;
again and again, the sky god sends rain;
Punappunaṃ khettaṃ kasanti kassakā,
again and again, farmers plough the field;
Punappunaṃ dhaññamupeti raṭṭhaṃ.
again and again, grain is produced for the nation.
Punappunaṃ yācakā yācayanti,
Again and again, the beggars beg;
Punappunaṃ dānapatī dadanti;
again and again, the donors give.
Punappunaṃ dānapatī daditvā,
Again and again, when the donors have given,
Punappunaṃ saggamupenti ṭhānaṃ.
again and again, they take their place in heaven.
Punappunaṃ khīranikā duhanti,
Again and again, dairy farmers milk;
Punappunaṃ vaccho upeti mātaraṃ;
again and again, a calf cleaves to its mother;
Punappunaṃ kilamati phandati ca,
again and again, oppressing and intimidating;
Punappunaṃ gabbhamupeti mando.
that idiot is reborn again and again.
Punappunaṃ jāyati mīyati ca,
Again and again, you’re reborn and die;
Punappunaṃ sivathikaṃ haranti;
again and again, you get carried to a charnel ground.
Maggañca laddhā apunabbhavāya,
But when they’ve gained the path for no further rebirth,
Na punappunaṃ jāyati bhūripañño”ti.
one of vast wisdom is not reborn again and again.”
Evaṃ vutte, udayo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Udaya said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.13 Devahita: With Devahita
13. Devahitasutta
13. With Devahita
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena bhagavā vātehābādhiko hoti;
Now at that time the Buddha was afflicted by winds.
āyasmā ca upavāṇo bhagavato upaṭṭhāko hoti.
Venerable Upavāṇa was his carer.
Atha kho bhagavā āyasmantaṃ upavāṇaṃ āmantesi:
Then the Buddha said to Upavāṇa:
“iṅgha me tvaṃ, upavāṇa, uṇhodakaṃ jānāhī”ti.
“Please, Upavāṇa, find some hot water for me.”
“Evaṃ, bhante”ti kho āyasmā upavāṇo bhagavato paṭissutvā nivāsetvā pattacīvaramādāya yena devahitassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi.
“Yes, sir,” replied Upavāṇa. He robed up, and, taking his bowl and robe, went to the house of the brahmin Devahita, and stood silently to one side.
Addasā kho devahito brāhmaṇo āyasmantaṃ upavāṇaṃ tuṇhībhūtaṃ ekamantaṃ ṭhitaṃ.
Devahita saw him standing there
Disvāna āyasmantaṃ upavāṇaṃ gāthāya ajjhabhāsi:
and addressed him in verse:
“Tuṇhībhūto bhavaṃ tiṭṭhaṃ,
“Silent stands the Master,
muṇḍo saṅghāṭipāruto;
shaven, wrapped in his outer robe.
Kiṃ patthayāno kiṃ esaṃ,
What do you want? What are you looking for?
kiṃ nu yācitumāgato”ti.
What have you come here to ask for?”
“Arahaṃ sugato loke,
“The perfected one, the Holy One in the world,
vātehābādhiko muni;
the sage is afflicted by winds.
Sace uṇhodakaṃ atthi,
If there’s hot water,
munino dehi brāhmaṇa.
give it to the sage, brahmin.
Pūjito pūjaneyyānaṃ,
I wish to bring it to the one
sakkareyyāna sakkato;
who is esteemed by the estimable,
Apacito apaceyyānaṃ,
honored by the honorable,
tassa icchāmi hātave”ti.
venerated by the venerable.”
Atha kho devahito brāhmaṇo uṇhodakassa kājaṃ purisena gāhāpetvā phāṇitassa ca puṭaṃ āyasmato upavāṇassa pādāsi.
Then Devahita had a man fetch a carrying-pole with hot water. He also presented Upavāṇa with a jar of molasses.
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ uṇhodakena nhāpetvā uṇhodakena phāṇitaṃ āloletvā bhagavato pādāsi.
Then Venerable Upavāṇa went up to the Buddha and bathed him with the hot water. Then he stirred molasses into hot water and presented it to the Buddha.
Atha kho bhagavato ābādho paṭippassambhi.
Then the Buddha’s illness died down.
Atha kho devahito brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Devahita went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho devahito brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi:
and addressed the Buddha in verse:
“Kattha dajjā deyyadhammaṃ,
“Where should you give an available gift?
kattha dinnaṃ mahapphalaṃ;
Where is a gift very fruitful?
Kathañhi yajamānassa,
How does one who is donating
kathaṃ ijjhati dakkhiṇā”ti.
ensure the success of their teacher’s offering?”
“Pubbenivāsaṃ yo vedī,
“One who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the ending of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Ettha dajjā deyyadhammaṃ,
Here you should give an available gift;
ettha dinnaṃ mahapphalaṃ;
what’s given here is very fruitful.
Evañhi yajamānassa,
That’s how a sponsor of sacrifices
evaṃ ijjhati dakkhiṇā”ti.
ensures the success of their teacher’s offering.”
Evaṃ vutte, devahito brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Devahita said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.14 Mahāsāla: A well-to-do brahmin
14. Mahāsālasutta
14. A well-to-do brahmin
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain well-to-do brahmin, shabby, wearing a shabby cloak, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇamahāsālaṃ bhagavā etadavoca:
When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:
“kiṃ nu tvaṃ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti?
“Brahmin, why are you so shabby, wearing a shabby cloak?”
“Idha me, bho gotama, cattāro puttā.
“Master Gotama, I have four sons.
Te maṃ dārehi sampuccha gharā nikkhāmentī”ti.
At their wives’ bidding they expelled me from my house.”
“Tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:
“Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd.
‘Yehi jātehi nandissaṃ,
‘I was overjoyed when they were born,
yesañca bhavamicchisaṃ;
and wished for them the very best.
Te maṃ dārehi sampuccha,
But at their wives’ bidding they chased me out,
sāva vārenti sūkaraṃ.
like hounds after hogs.
Asantā kira maṃ jammā,
It turns out they’re wicked, those nasty men,
tāta tātāti bhāsare;
though they called me their dear old Dad.
Rakkhasā puttarūpena,
They’re monsters in the shape of sons,
te jahanti vayogataṃ.
throwing me out as I’ve grown old.
Assova jiṇṇo nibbhogo,
Like an old, useless horse
khādanā apanīyati;
led away from its fodder,
Bālakānaṃ pitā thero,
the elderly father of those kids
parāgāresu bhikkhati.
begs for alms at others’ homes.
Daṇḍova kira me seyyo,
Even my staff is better
yañce puttā anassavā;
than those disobedient sons,
Caṇḍampi goṇaṃ vāreti,
for it wards off a wild bull,
atho caṇḍampi kukkuraṃ.
and even a wild dog.
Andhakāre pure hoti,
It goes before me in the dark;
gambhīre gādhamedhati;
in deep waters it supports me.
Daṇḍassa ānubhāvena,
By the wonderful power of this staff,
khalitvā patitiṭṭhatī’”ti.
when I stumble, I stand firm again.’”
Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi:
Having memorized those verses in the Buddha’s presence, the brahmin recited them to his sons when they were all seated in the council hall with a large crowd. …
Atha kho naṃ brāhmaṇamahāsālaṃ puttā gharaṃ netvā nhāpetvā paccekaṃ dussayugena acchādesuṃ.
Then the brahmin’s sons led him back home, bathed him, and each clothed him with a fine pair of garments.
Atha kho so brāhmaṇamahāsālo ekaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin, taking one pair of garments, went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brāhmaṇamahāsālo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma.
“Master Gotama, we brahmins seek a fee for our teacher.
Paṭiggaṇhatu me bhavaṃ gotamo ācariyadhanan”ti.
May Master Gotama please accept my teacher’s fee!”
Paṭiggahesi bhagavā anukampaṃ upādāya.
So the Buddha accepted it out of compassion.
Atha kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca:
Then the well-to-do brahmin said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.15 Mānatthaddha: Stuck-Up
15. Mānatthaddhasutta
15. Stuck-Up
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena mānatthaddho nāma brāhmaṇo sāvatthiyaṃ paṭivasati.
Now at that time a brahmin named Stuck-Up was residing in Sāvatthī.
So neva mātaraṃ abhivādeti, na pitaraṃ abhivādeti, na ācariyaṃ abhivādeti, na jeṭṭhabhātaraṃ abhivādeti.
He didn’t bow to his mother or father, his teacher, or his oldest brother.
Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ deseti.
Now, at that time the Buddha was teaching Dhamma, surrounded by a large assembly.
Atha kho mānatthaddhassa brāhmaṇassa etadahosi:
Then Stuck-Up thought:
“ayaṃ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṃ deseti.
“The ascetic Gotama is teaching Dhamma, surrounded by a large assembly.
Yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ.
Why don’t I approach him?
Sace maṃ samaṇo gotamo ālapissati, ahampi taṃ ālapissāmi.
If he speaks to me, I’ll speak to him.
No ce maṃ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti.
But if he doesn’t speak, neither will I.”
Atha kho mānatthaddho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi.
Then the brahmin Stuck-Up went up to the Buddha, and stood silently to one side.
Atha kho bhagavā taṃ nālapi.
But the Buddha didn’t speak to him.
Atha kho mānatthaddho brāhmaṇo:
Then Stuck-Up thought:
“nāyaṃ samaṇo gotamo kiñci jānātī”ti tatova puna nivattitukāmo ahosi.
“This ascetic Gotama knows nothing!” And he wanted to go back from there right away.
Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṃ brāhmaṇaṃ gāthāya ajjhabhāsi:
Then the Buddha, knowing what Stuck-Up was thinking, addressed him in verse:
“Na mānaṃ brāhmaṇa sādhu,
“It’s not good to foster conceit
atthikassīdha brāhmaṇa;
if you want what’s good for you, brahmin.
Yena atthena āgacchi,
You should foster the goal
tamevamanubrūhaye”ti.
which brought you here.”
Atha kho mānatthaddho brāhmaṇo:
Then Stuck-Up thought:
“cittaṃ me samaṇo gotamo jānātī”ti tattheva bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati, nāmañca sāveti:
“The ascetic Gotama knows my mind!” He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“mānatthaddhāhaṃ, bho gotama, mānatthaddhāhaṃ, bho gotamā”ti.
“Master Gotama, I am Stuck-Up! I am Stuck-Up!”
Atha kho sā parisā abbhutavittajātā ahosi:
Then that assembly was stunned:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing!
Ayañhi mānatthaddho brāhmaṇo neva mātaraṃ abhivādeti, na pitaraṃ abhivādeti, na ācariyaṃ abhivādeti, na jeṭṭhabhātaraṃ abhivādeti;
This brahmin Stuck-Up doesn’t bow to his mother or father, his teacher, or his oldest brother.
atha ca pana samaṇe gotame evarūpaṃ paramanipaccakāraṃ karotī”ti.
Yet he shows such utmost devotion to the ascetic Gotama!”
Atha kho bhagavā mānatthaddhaṃ brāhmaṇaṃ etadavoca:
Then the Buddha said to the brahmin Stuck-Up:
“alaṃ, brāhmaṇa, uṭṭhehi, sake āsane nisīda.
“Enough, brahmin. Get up, and take your own seat.
Yato te mayi cittaṃ pasannan”ti.
For your mind has confidence in me.”
Atha kho mānatthaddho brāhmaṇo sake āsane nisīditvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Stuck-Up took his seat and said to the Buddha:
“Kesu na mānaṃ kayirātha,
“Regarding whom should you not be conceited?
kesu cassa sagāravo;
Who should you respect?
Kyassa apacitā assu,
Who should you esteem?
kyassu sādhu supūjitā”ti.
Who is it good to venerate properly?”
“Mātari pitari cāpi,
“Your mother and father,
atho jeṭṭhamhi bhātari;
and also your oldest brother,
Ācariye catutthamhi,
with teacher as fourth.
tesu na mānaṃ kayirātha;
Regarding these you should not be conceited.
Tesu assa sagāravo,
They are who you should respect.
tyassa apacitā assu;
They are who you should esteem.
Tyassu sādhu supūjitā.
And they’re who it’s good to venerate properly.
Arahante sītībhūte,
And when you’ve humbled conceit, and aren’t stuck-up,
katakicce anāsave;
show supreme reverence for
Nihacca mānaṃ athaddho,
the perfected ones, cooled,
te namasse anuttare”ti.
their task complete, free of defilements.”
Evaṃ vutte, mānatthaddho brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Stuck-Up said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.16 Paccanīka: The Contraphile
16. Paccanīkasutta
16. The Contraphile
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena paccanīkasāto nāma brāhmaṇo sāvatthiyaṃ paṭivasati.
Now at that time a brahmin named Contraphile, who loved contradiction, was residing in Sāvatthī.
Atha kho paccanīkasātassa brāhmaṇassa etadahosi:
Then Contraphile thought:
“yannūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ.
“Why don’t I go to the ascetic Gotama and
Yaṃ yadeva samaṇo gotamo bhāsissati taṃ tadevassāhaṃ paccanīkāssan”ti.
contradict everything he says?”
Tena kho pana samayena bhagavā abbhokāse caṅkamati.
At that time the Buddha was walking meditation in the open air.
Atha kho paccanīkasāto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ caṅkamantaṃ etadavoca:
Then the brahmin Contraphile went up to the Buddha, and said to him as he was walking meditation:
“bhaṇa samaṇadhamman”ti.
“Ascetic, preach the Dhamma.”
“Na paccanīkasātena,
“Fine words aren’t easy to understand
suvijānaṃ subhāsitaṃ;
by a lover of contradiction,
Upakkiliṭṭhacittena,
whose mind is tainted
sārambhabahulena ca.
and full of aggression.
Yo ca vineyya sārambhaṃ,
But when you’ve dispelled aggression,
appasādañca cetaso;
and your suspicious mind,
Āghātaṃ paṭinissajja,
and you’ve got rid of resentment,
sa ve jaññā subhāsitan”ti.
then you’ll understand fine words.”
Evaṃ vutte, paccanīkasāto brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Contraphile said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.17 Navakammika: The Builder
17. Navakammikasutta
17. The Builder
Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṃ vanasaṇḍe kammantaṃ kārāpeti.
Now at that time the brahmin Bhāradvāja the Builder was doing some building work in that jungle thicket.
Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ sālarukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
He saw the Buddha sitting down cross-legged at the root of a certain sal tree, with his body straight, and rememberfulness established right there.
Disvānassa etadahosi:
Seeing this, it occurred to him:
“ahaṃ kho imasmiṃ vanasaṇḍe kammantaṃ kārāpento ramāmi.
“I enjoy doing this building work here in the jungle.
Ayaṃ samaṇo gotamo kiṃ kārāpento ramatī”ti?
I wonder what the ascetic Gotama enjoys doing?”
Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then Bhāradvāja the Builder went up to the Buddha and addressed him in verse:
“Ke nu kammantā karīyanti,
“What kind of work do you do
bhikkhu sālavane tava;
as a monk in the sal jungle?
Yadekako araññasmiṃ,
How do you find enjoyment
ratiṃ vindati gotamo”ti.
alone in the wilderness, Gotama?”
“Na me vanasmiṃ karaṇīyamatthi,
“There’s nothing I need to do in the jungle;
Ucchinnamūlaṃ me vanaṃ visūkaṃ;
my jungle’s cut down at the root, it’s withered away.
Svāhaṃ vane nibbanatho visallo,
With jungle cleared and free of thorns,
Eko rame aratiṃ vippahāyā”ti.
I enjoy being alone in the jungle, having given up discontent.”
Evaṃ vutte, navakammikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the brahmin Bhāradvāja the Builder said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.18 Kaṭṭhahāra: Collecting Firewood
18. Kaṭṭhahārasutta
18. Collecting Firewood
Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time the Buddha was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā addasaṃsu bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā bhāradvājagottaṃ brāhmaṇaṃ etadavocuṃ:
Then several youths, students of one of the Bhāradvāja brahmins, approached a forest grove while collecting firewood. They saw the Buddha sitting down cross-legged at the root of a certain sal tree, with his body straight, and rememberfulness established right there. Seeing this, they went up to Bhāradvāja and said to him:
“yagghe bhavaṃ jāneyyāsi.
“Please sir, you should know this.
Asukasmiṃ vanasaṇḍe samaṇo nisinno pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā”.
In such and such a forest grove the ascetic Gotama is sitting down cross-legged, with his body straight, and rememberfulness established right there.”
Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṃ yena so vanasaṇḍo tenupasaṅkami.
Then Bhāradvāja together with those students went to that forest grove
Addasā kho bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
where he saw the Buddha sitting down cross-legged, with his body straight, and rememberfulness established right there.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
He went up to the Buddha, and addressed him in verse:
“Gambhīrarūpe bahubherave vane,
“Deep in the jungle so full of terrors,
Suññaṃ araññaṃ vijanaṃ vigāhiya;
you’ve plunged into the empty, desolate wilderness.
Aniñjamānena ṭhitena vaggunā,
Still, steady, and graceful:
Sucārurūpaṃ vata bhikkhu jhāyasi.
how beautifully you meditate, monk!
Na yattha gītaṃ napi yattha vāditaṃ,
Where there is no song or music,
Eko araññe vanavassito muni;
a lonely sage resorts to the wilderness.
Accherarūpaṃ paṭibhāti maṃ idaṃ,
This strikes me as an amazing thing,
Yadekako pītimano vane vase.
that you dwell so joyfully alone in the jungle.
Maññāmahaṃ lokādhipatisahabyataṃ,
I suppose you wish to be reborn in the company
Ākaṅkhamāno tidivaṃ anuttaraṃ;
of the supreme sovereign of the heaven of the Three.
Kasmā bhavaṃ vijanamaraññamassito,
Is that why you resort to the desolate wilderness,
Tapo idha kubbasi brahmapattiyā”ti.
to practice austerities for attaining Brahmā?”
“Yā kāci kaṅkhā abhinandanā vā,
“Any wishes and hopes that are always attached
Anekadhātūsu puthū sadāsitā;
to the many and various realms—
Aññāṇamūlappabhavā pajappitā,
the yearnings sprung from the root of unknowing—
Sabbā mayā byantikatā samūlikā.
I’ve eliminated them all down to the root.
Svāhaṃ akaṅkho asito anūpayo,
So I’m wishless, unattached, disengaged;
Sabbesu dhammesu visuddhadassano;
I clearly see all things.
Pappuyya sambodhimanuttaraṃ sivaṃ,
I’ve attained the pleasureful, the supreme awakening;
Jhāyāmahaṃ brahma raho visārado”ti.
I meditate alone, brahmin, and self-assured.”
Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Bhāradvāja said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 7.19 Mātuposaka: The Brahmin Who Provided for His Mother
19. Mātuposakasutta
19. The Brahmin Who Provided for His Mother
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho mātuposako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a brahmin who provided for his mother went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mātuposako brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahañhi, bho gotama, dhammena bhikkhaṃ pariyesāmi, dhammena bhikkhaṃ pariyesitvā mātāpitaro posemi.
“Master Gotama, I seek alms by legitimate means, which I use to provide for my mother and father.
Kaccāhaṃ, bho gotama, evaṅkārī kiccakārī homī”ti?
In doing so, am I doing my duty?”
“Taggha tvaṃ, brāhmaṇa, evaṅkārī kiccakārī hosi.
“Indeed, brahmin, in so doing you are doing your duty.
Yo kho, brāhmaṇa, dhammena bhikkhaṃ pariyesati, dhammena bhikkhaṃ pariyesitvā mātāpitaro poseti, bahuṃ so puññaṃ pasavatīti.
Whoever seeks alms by legitimate means, and uses them to provide for their mother and father makes much merit.
Yo mātaraṃ pitaraṃ vā,
A mortal provides for their mother
macco dhammena posati;
and father by legitimate means;
Tāya naṃ pāricariyāya,
because they look after
mātāpitūsu paṇḍitā;
their parents like this,
Idheva naṃ pasaṃsanti,
they’re praised in this life by the astute,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”
Evaṃ vutte, mātuposako brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin who provided for his mother said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.20 Bhikkhaka: A Beggar
20. Bhikkhakasutta
20. A Beggar
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho bhikkhako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a begging brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhikkhako brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahampi kho, bho gotama, bhikkhako, bhavampi bhikkhako, idha no kiṃ nānākaraṇan”ti?
“Master Gotama, both you and I are beggars. What, then, is the difference between us?”
“Na tena bhikkhako hoti,
“You don’t become a beggar
yāvatā bhikkhate pare;
just by begging from others.
Vissaṃ dhammaṃ samādāya,
Someone who has accepted domestic responsibilities
bhikkhu hoti na tāvatā.
has not yet become a monk.
Yodha puññañca pāpañca,
But one living a spiritual life
bāhitvā brahmacariyaṃ;
who has shunned both good and bad,
Saṅkhāya loke carati,
having considered, they live in this world:
sa ve bhikkhūti vuccatī”ti.
that’s who’s called a monk.”
Evaṃ vutte, bhikkhako brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, the begging brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.21 Saṅgārava: With Saṅgārava
21. Saṅgāravasutta
21. With Saṅgārava
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena parisuddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati.
Now at that time there was a brahmin named Saṅgārava staying in Sāvatthī. He practiced purification by water, believing in purification by water. He lived committed to the practice of immersing himself in water at dawn and dusk.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena suddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati.
“Sir, there is a brahmin named Saṅgārava staying in Sāvatthī. He practices purification by water, believing in purification by water. He lives committed to the practice of immersing himself in water at dawn and dusk.
Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti.
Please visit him at his home out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Saṅgārava, and sat down on the seat spread out.
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Saṅgārava went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho saṅgāravaṃ brāhmaṇaṃ bhagavā etadavoca:
When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, brāhmaṇa, udakasuddhiko, udakena suddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti?
“Is it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at dawn and dusk?”
“Evaṃ, bho gotama”.
“Yes, Master Gotama.”
“Kiṃ pana tvaṃ, brāhmaṇa, atthavasaṃ sampassamāno udakasuddhiko, udakasuddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti?
“But brahmin, for what reason do you practice purification by water?”
“Idha me, bho gotama, yaṃ divā pāpakammaṃ kataṃ hoti, taṃ sāyaṃ nhānena pavāhemi, yaṃ rattiṃ pāpakammaṃ kataṃ hoti taṃ pātaṃ nhānena pavāhemi.
“It’s because, Master Gotama, whatever bad deeds I’ve done during the day I wash off by bathing at dusk; and whatever bad deeds I’ve done during the night, I wash off by bathing at dawn.
Imaṃ khvāhaṃ, bho gotama, atthavasaṃ sampassamāno udakasuddhiko, udakena suddhiṃ paccemi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharāmī”ti.
That’s the reason why I practice purification by water.”
“Dhammo rahado brāhmaṇa sīlatittho,
“The Dharma is a lake with shores of ethics, brahmin,
Anāvilo sabbhi sataṃ pasattho;
unclouded, praised by the fine to the good.
Yattha have vedaguno sinātā,
There the knowledge-masters go to bathe,
Anallagattāva taranti pāran”ti.
and cross to the far shore without getting wet.”
Evaṃ vutte, saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When he had spoken, Saṅgārava said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 7.22 Khomadussa: At Khomadussa
22. Khomadussasutta
22. At Khomadussa
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati khomadussaṃ nāmaṃ sakyānaṃ nigamo.
At one time the Buddha was staying in the land of the Sakyans, where they have a town named Khomadussa.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya khomadussaṃ nigamaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Khomadussa for alms.
Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṃ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṃ phusāyati.
Now at that time the brahmins and householders of Khomadussa were gathered in the council hall for some business, while a gentle rain drizzled down.
Atha kho bhagavā yena sā sabhā tenupasaṅkami.
Then the Buddha approached that council.
Addasaṃsu khomadussakā brāhmaṇagahapatikā bhagavantaṃ dūratova āgacchantaṃ.
The brahmins and householders saw the Buddha coming off in the distance,
Disvāna etadavocuṃ:
and said:
“ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī”ti?
“Who are these shavelings, these fake ascetics? Don’t they understand the council rules?”
Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi:
Then the Buddha addressed the brahmins and householders of Khomadussa in verse:
“Nesā sabhā yattha na santi santo,
“If good people are not present it is no true council;
Santo na te ye na vadanti dhammaṃ;
and those whose speak against dharma are not good people.
Rāgañca dosañca pahāya mohaṃ,
Having given up greed, hate, and delusion,
Dhammaṃ vadantā ca bhavanti santo”ti.
speakers of dharma are good people.”
Evaṃ vutte, khomadussakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:
When he had spoken, the brahmins and householders of Khomadussa said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena 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 Gotama has made The Dharma clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.
We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
Brāhmaṇasaṃyuttaṃ samattaṃ.
The Linked Discourses with Brahmins are complete.
end of section [7..2.. - SN 7 vagga 2 Upāsaka: Lay Followers] ❧
SN 8 Vaṅgīsa Saṃyutta: Connected Discourses with Vaṅgīsa
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 8
Linked Discourses 8
+ § – SN 8 vagga 1 Vaṅgīsa: With Vaṅgīsa+ all - all
1. Vaṅgīsavagga
1. With Vaṅgīsa
SN 8.1 Nikkhanta: Renounced
1. Nikkhantasutta
1. Renounced
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ.
At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.
Tena kho pana samayena āyasmā vaṅgīso navako hoti acirapabbajito ohiyyako vihārapālo.
Now at that time Vaṅgīsa was junior, recently gone forth. He had been left behind to look after the dwelling.
Atha kho sambahulā itthiyo samalaṅkaritvā yena aggāḷavako ārāmo tenupasaṅkamiṃsu vihārapekkhikāyo.
Then several women dressed in all their finery went to the monastery at Aggāḷava in order to inspect the dwelling.
Atha kho āyasmato vaṅgīsassa tā itthiyo disvā anabhirati uppajjati, rāgo cittaṃ anuddhaṃseti.
When Vaṅgīsa saw them he became dissatisfied, with lust infecting his mind.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then he thought:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yassa me anabhirati uppannā, rāgo cittaṃ anuddhaṃseti, taṃ kutettha labbhā, yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya.
that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction?
Yannūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan”ti.
Why don’t I do it myself?”
Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:
“Nikkhantaṃ vata maṃ santaṃ,
“Now that I’ve renounced
agārasmānagāriyaṃ;
the home life for homelessness
Vitakkā upadhāvanti,
I’m assailed
pagabbhā kaṇhato ime.
by the reckless thoughts of the Dark One.
Uggaputtā mahissāsā,
Even if a thousand mighty princes and great archers,
sikkhitā daḷhadhammino;
well trained, with strong bows,
Samantā parikireyyuṃ,
were to completely surround me;
sahassaṃ apalāyinaṃ.
I would never flee.
Sacepi etato bhiyyo,
And even if women come,
āgamissanti itthiyo;
many more than that,
Neva maṃ byādhayissanti,
they won’t scare me,
dhamme samhi patiṭṭhitaṃ.
for I stand firm in the ☸Dharma .
Sakkhī hi me sutaṃ etaṃ,
I heard this with my own ears
buddhassādiccabandhuno;
from the Buddha, Kinsman of the Sun,
Nibbānagamanaṃ maggaṃ,
about the path going to nirvana;
tattha me nirato mano.
that’s what delights my mind.
Evañce maṃ viharantaṃ,
Wicked One, if you come near me
pāpima upagacchasi;
as I live like this,
Tathā maccu karissāmi,
I’ll make sure that you, Death,
na me maggampi dakkhasī”ti.
won’t even see the path I travel.”
❧
SN 8.2 Aratī: Dissatisfaction
2. Aratīsutta
2. Dissatisfaction
Ekaṃ samayaṃ … pe … āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ.
At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.
Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisati, sāyaṃ vā nikkhamati aparajju vā kāle.
Now at that time after Venerable Nigrodhakappa had finished his meal, on his return from alms-round, he would enter his dwelling and not emerge for the rest of that day, or the next.
Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti.
And at that time Venerable Vaṅgīsa became dissatisfied, as lust infected his mind.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then he thought:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yassa me anabhirati uppannā, rāgo cittaṃ anuddhaṃseti; taṃ kutettha labbhā, yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya.
that I’ve become dissatisfied, with lust infecting my mind. How is it possible for someone else to dispel my discontent and give rise to satisfaction?
Yannūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan”ti.
Why don’t I do it myself?”
Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, on the occasion of dispelling his own discontent and giving rise to satisfaction, he recited these verses:
(verse️)
“Aratiñca ratiñca pahāya,
“Giving up discontent and desire,
Sabbaso gehasitañca vitakkaṃ;
along with all thoughts of the lay life,
Vanathaṃ na kareyya kuhiñci,
they wouldn’t get entangled in anything;
Nibbanatho arato sa hi bhikkhu.
unentangled, undesiring: that’s a real monk.
Yamidha pathaviñca vehāsaṃ,
Whether on this earth or in the sky,
Rūpagatañca jagatogadhaṃ;
whatever in the world is included in form
Kiñci parijīyati sabbamaniccaṃ,
wears out, it is all impermanent;
Evaṃ samecca caranti mutattā.
the wise live having comprehended this truth.
Upadhīsu janā gadhitāse,
People are bound to their attachments,
Diṭṭhasute paṭighe ca mute ca;
to what is seen, heard, felt, and thought.
Ettha vinodaya chandamanejo,
Unstirred, dispel desire for these things;
Yo ettha na limpati taṃ munimāhu.
for one called ‘a sage’ does not cling to them.
Atha saṭṭhinissitā savitakkā,
Attached to the sixty wrong views, and full of their own opinions,
Puthū janatāya a-dhammā niviṭṭhā;
ordinary people are fixed in wrong Dharmas.
Na ca vaggagatassa kuhiñci,
But that monk wouldn’t join a sectarian group,
No pana duṭṭhullabhāṇī sa bhikkhu.
still less would they utter lewd speech.
Dabbo cirarattasamāhito,
Clever, long trained in undistractible-lucidity,
Akuhako nipako apihālu;
free of deceit, disciplined, without longing,
Santaṃ padaṃ ajjhagamā muni paṭicca,
the sage has reached the state of peace;
Parinibbuto kaṅkhati kālan”ti.
and because he’s nirvana'd, he awaits his time.”
❧
SN 8.3 Pesala: Good-Hearted
3. Pesalasutta
3. Good-Hearted
Ekaṃ samayaṃ āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ.
At one time Venerable Vaṅgīsa was staying near Āḷavī, at the Aggāḷava Tree-shrine, together with his mentor, Venerable Nigrodhakappa.
Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati.
Now at that time Venerable Vaṅgīsa looked down on other good-hearted monks because of his own poetic virtuosity.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then he thought:
“alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ;
“It’s my loss, my misfortune,
yvāhaṃ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti.
that I look down on other good-hearted monks because of my own poetic virtuosity.”
Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then, on the occasion of arousing remorse in himself, he recited these verses:
(verse️)
“Mānaṃ pajahassu gotama,
“Give up conceit, Gotama!
Mānapathañca pajahassu;
Completely abandon the different kinds of conceit!
Asesaṃ mānapathasmiṃ,
Infatuated with the different kinds of conceit,
Samucchito vippaṭisārīhuvā cirarattaṃ.
you’ve had regrets for a long time.
Makkhena makkhitā pajā,
Smeared by smears and slain by conceit,
Mānahatā nirayaṃ papatanti;
people fall into hell.
Socanti janā cirarattaṃ,
When people slain by conceit are reborn in hell,
Mānahatā nirayaṃ upapannā.
they grieve for a long time.
Na hi socati bhikkhu kadāci,
But a monk who practices rightly,
Maggajino sammāpaṭipanno;
owning the path, never grieves.
Kittiñca sukhañca anubhoti,
They enjoy happiness and a good reputation,
Dhamma-dasoti tamāhu pahitattaṃ.
and they rightly call him a ‘Seer of Dharma-Truth’.
Tasmā akhilodha padhānavā,
So don’t be hard-hearted, be energetic,
Nīvaraṇāni pahāya visuddho;
with hindrances given up, be pure.
Mānañca pahāya asesaṃ,
Then with conceit given up completely,
Vijjāyantakaro samitāvī”ti.
use knowledge to make an end, and be at peace.”
SN 8.4 Ānanda: Ānanda [Teaches Vaṅgīsa How to Destroy Lust] (2023 SP-FLUENT translation by frankk )
ekaṃ samayaṃ āyasmā ānando
One time, Venerable Ānanda,
sāvatthiyaṃ viharati
dwelled at Sāvatthī
jeta-vane anāthapiṇḍikassa ārāme.
in Jeta’s-Grove, Anāthapiṇḍika’s Park.
atha kho āyasmā ānando
Then Venerable Ānanda,
pubbaṇha-samayaṃ nivāsetvā
Put on his robe before noon.
patta-cīvaram-ādāya
with bowl and robe taken,
sāvatthiṃ piṇḍāya pāvisi
he entered Sāvatthī for alms,
āyasmatā vaṅgīsena pacchāsamaṇena.
with Venerable Vaṅgīsa walking behind.
tena kho pana samayena āyasmato vaṅgīsassa
Now at that time Venerable Vaṅgīsa
anabhirati uppannā hoti,
had dis-satisfaction arise.
rāgo cittaṃ anuddhaṃseti.
Lust degraded his mind.
atha kho āyasmā vaṅgīso
Then the Venerable Vaṅgīsa,
āyasmantaṃ ānandaṃ
said to Venerable Ānanda
gāthāya ajjhabhāsi —
through verse:
(verse️)
♦ “kāma-rāgena ḍayhāmi,
I burn with sensuality and lust.
cittaṃ me pari-ḍayhati.
My mind is completely on fire.
♦ sādhu nibbāpanaṃ brūhi,
Please explain how to Nirvana the fire,
anu-kampāya gotamā”ti.
Out of compassion for me, [Ānanda of clan] Gotama.
(Ānanda replies)
♦ “saññāya vipariyesā,
your perceptions are inverted,
cittaṃ te pari-ḍayhati.
so your mind is on fire,
♦ nimittaṃ pari-vajjehi,
You must completely avoid the [nimitta]-sign
subhaṃ rāg-ūpasaṃhitaṃ.
Of beauty connected with lust
♦ “saṅkhāre parato passa,
Fabricated-activities should be seen as alien,
dukkhato mā ca attato.
pain-&-suffering, not as the self.
♦ nibbāpehi mahā-rāgaṃ,
Nirvana is the extinguishing of this massive lust.
mā ḍayhittho punap-punaṃ.
don’t burn again and again.
♦ “a-subhāya cittaṃ bhāvehi,
Focus the mind on un-attractive perceptions,
ek’-aggaṃ su-samāhitaṃ.
With Singular focus and superb undistractible lucidity.
♦ sati kāya-gatā ty-atthu,
Always Remember and apply Dharma instructions on body immersion.
nibbidā-bahulo bhava.
Develop disenchantment in abundance.
♦ “a-nimittañca bhāvehi,
Develop Sign-less meditation.
mān-ānusaya-mujjaha.
Discard the underlying tendency to conceit.
♦ tato mān-ābhisamayā,
With conceit-penetrated,
upasanto carissasī”ti.
you will abide in the peace [of Nirvana].
❧
SN 8.5 Subhāsita: Well-Spoken Words
5. Subhāsitasutta
5. Well-Spoken Words
Sāvatthinidānaṃ.
At Sāvatthī.
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:
“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā; anavajjā ca ananuvajjā ca viññūnaṃ.
“monks, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.
Katamehi catūhi?
What four?
Idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ.
It’s when a monk speaks well, not poorly; they speak on the ☸Dharma , not against the ☸Dharma ; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.
Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Subhāsitaṃ uttamamāhu santo,
“Good people say that well-spoken words are foremost;
Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;
second, speak on the ☸Dharma , not against it;
Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,
third, speak pleasantly, not unpleasantly;
Saccaṃ bhaṇe nālikaṃ taṃ catutthan”ti.
and fourth, speak truthfully, not falsely.”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa 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, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Tameva vācaṃ bhāseyya,
“Speak only such words
yāyattānaṃ na tāpaye;
as do not hurt yourself
Pare ca na vihiṃseyya,
nor harm others;
sā ve vācā subhāsitā.
such speech is truly well spoken.
Piyavācaṃva bhāseyya,
Speak only pleasing words,
yā vācā paṭinanditā;
words gladly welcomed.
Yaṃ anādāya pāpāni,
Pleasing words are those
paresaṃ bhāsate piyaṃ.
that bring nothing bad on others.
Saccaṃ ve amatā vācā,
Truth itself is the undying word:
esa dhammo sanantano;
this is an ancient Dharma.
Sacce atthe ca dhamme ca,
Good people say that the ☸Dharma and its meaning
āhu santo patiṭṭhitā.
are grounded in the truth.
Yaṃ buddho bhāsate vācaṃ,
The words spoken by the Buddha
khemaṃ nibbānapattiyā;
for realizing the sanctuary, nirvana,
Dukkhassantakiriyāya,
for making an end of suffering:
sā ve vācānamuttamā”ti.
this really is the best kind of speech.”
❧
SN 8.6 Sāriputta: With Sāriputta
6. Sāriputtasutta
6. With Sāriputta
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā.
Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, and expressed the meaning.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā.
“This Venerable Sāriputta is educating the monks. …
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ āyasmantaṃ sāriputtaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in his presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāyasmā sāriputto tenañjaliṃ paṇāmetvā āyasmantaṃ sāriputtaṃ etadavoca:
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward Sāriputta, and said:
“paṭibhāti maṃ, āvuso sāriputta, paṭibhāti maṃ, āvuso sāriputtā”ti.
“I feel inspired to speak, Reverend Sāriputta! I feel inspired to speak, Reverend Sāriputta!”
“Paṭibhātu taṃ, āvuso vaṅgīsā”ti.
“Then speak as you feel inspired,” said Sāriputta.
Atha kho āyasmā vaṅgīso āyasmantaṃ sāriputtaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled Sāriputta in his presence with appropriate verses:
(verse️)
“Gambhīrapañño medhāvī,
“Deep in wisdom, intelligent,
maggāmaggassa kovido;
expert in the variety of paths;
Sāriputto mahāpañño,
Sāriputta, so greatly wise,
dhammaṃ deseti bhikkhunaṃ.
teaches Dhamma to the monks.
Saṃkhittenapi deseti,
He teaches in brief,
vitthārenapi bhāsati;
or he speaks at length.
Sāḷikāyiva nigghoso,
His call, like a myna bird,
paṭibhānaṃ udīrayi.
overflows with inspiration.
Tassa taṃ desayantassa,
While he teaches
suṇanti madhuraṃ giraṃ;
the monks listen to his sweet voice,
Sarena rajanīyena,
sounding attractive,
savanīyena vaggunā;
clear and graceful.
Udaggacittā muditā,
They listen joyfully,
sotaṃ odhenti bhikkhavo”ti.
their hearts uplifted.”
❧
SN 8.7 Pavāraṇā: The Invitation to Admonish
7. Pavāraṇāsutta
7. The Invitation to Admonish
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones.
Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks for the invitation to admonish.
Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“handa dāni, bhikkhave, pavāremi vo.
“Come now, monks, I invite you all:
Na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā”ti.
Is there anything I’ve done by way of body or speech that you would criticize?”
Evaṃ vutte, āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
When he had spoken, Venerable Sāriputta got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“na kho mayaṃ, bhante, bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā.
“There is nothing, sir, that you’ve done by way of body or speech that we would criticize.
Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido.
For the Blessed One is the one who gave rise to the unarisen path, who gave birth to the unborn path, who explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.
Maggānugā ca, bhante, etarahi sāvakā viharanti pacchā samannāgatā;
And now the disciples live following the path; they acquire it later.
ahañca kho, bhante, bhagavantaṃ pavāremi.
And sir, I invite the Blessed One.
Na ca me bhagavā kiñci garahati kāyikaṃ vā vācasikaṃ vā”ti.
Is there anything I’ve done by way of body or speech that you would criticize?”
“Na khvāhaṃ te, sāriputta, kiñci garahāmi kāyikaṃ vā vācasikaṃ vā.
“There is nothing, Sāriputta, that you’ve done by way of body or speech that I would criticize.
Paṇḍito tvaṃ, sāriputta, mahāpañño tvaṃ, sāriputta, puthupañño tvaṃ, sāriputta, hāsapañño tvaṃ, sāriputta, javanapañño tvaṃ, sāriputta, tikkhapañño tvaṃ, sāriputta, nibbedhikapañño tvaṃ, sāriputta.
Sāriputta, you are astute. You have great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, penetrating wisdom.
Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṃ cakkaṃ sammadeva anuppavatteti;
A wheel-turning monarch’s oldest son rightly keeps wielding the power set in motion by his father.
evameva kho tvaṃ, sāriputta, mayā anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattesī”ti.
In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.”
“No ce kira me, bhante, bhagavā kiñci garahati kāyikaṃ vā vācasikaṃ vā.
“Since it seems I have done nothing worthy of the Blessed One’s criticism,
Imesaṃ pana, bhante, bhagavā pañcannaṃ bhikkhusatānaṃ na kiñci garahati kāyikaṃ vā vācasikaṃ vā”ti.
is there anything these five hundred monks have done by way of body or speech that you would criticize?”
“Imesampi khvāhaṃ, sāriputta, pañcannaṃ bhikkhusatānaṃ na kiñci garahāmi kāyikaṃ vā vācasikaṃ vā.
“There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize.
Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti.
For of these five hundred monks, sixty have the three knowledges, sixty have the six direct knowledges, sixty are freed both ways, and the rest are freed by wisdom.”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa 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, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Ajja pannarase visuddhiyā,
“Today, on the fifteenth day uposatha,
Bhikkhū pañcasatā samāgatā;
five hundred monks have gathered together to purify their precepts.
Saṃyojanabandhanacchidā,
These untroubled sages have cut off their fetters and bonds,
Anīghā khīṇapunabbhavā isī.
they will not be reborn again into any state of existence.
Cakkavattī yathā rājā,
Just as a wheel-turning monarch
amaccaparivārito;
surrounded by ministers
Samantā anupariyeti,
travels all around this
sāgarantaṃ mahiṃ imaṃ.
land that’s girt by sea.
Evaṃ vijitasaṅgāmaṃ,
So disciples with the three knowledges,
satthavāhaṃ anuttaraṃ;
destroyers of death,
Sāvakā payirupāsanti,
revere the winner of the battle,
tevijjā maccuhāyino.
the unsurpassed caravan leader.
Sabbe bhagavato puttā,
All are sons of the Blessed One—
palāpettha na vijjati;
there is no rubbish here.
Taṇhāsallassa hantāraṃ,
I bow to the Kinsman of the Sun,
vande ādiccabandhunan”ti.
destroyer of the dart of craving.”
❧
SN 8.8 Parosahassa: Over a Thousand
8. Parosahassasutta
8. Over a Thousand
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, together with a large Saṅgha of 1,250 monks.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
“The Buddha is educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks are paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Yannūnāhaṃ bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in his presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa 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, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Parosahassaṃ bhikkhūnaṃ,
“Over a thousand monks
sugataṃ payirupāsati;
revere the Holy One
Desentaṃ virajaṃ dhammaṃ,
as he teaches the immaculate Dhamma,
nibbānaṃ akutobhayaṃ.
nirvana, fearing nothing from any quarter.
Suṇanti dhammaṃ vimalaṃ,
They listen to the stainless Dhamma
sammāsambuddhadesitaṃ;
taught by the fully awakened Buddha;
Sobhati vata sambuddho,
the Buddha is so brilliant,
bhikkhusaṅghapurakkhato.
at the forefront of the monk Saṅgha,
Nāganāmosi bhagavā,
Blessed One, your name is ‘Giant’,
isīnaṃ isisattamo;
seventh of the sages.
Mahāmeghova hutvāna,
You are like a great cloud
sāvake abhivassati.
that rains on your disciples.
Divāvihārā nikkhamma,
I’ve emerged from my day’s meditation,
satthudassanakamyatā;
out of desire to see the teacher.
Sāvako te mahāvīra,
Great hero, your disciple Vaṅgīsa
pāde vandati vaṅgiso”ti.
bows at your feet.”
(verse️ end)
“Kiṃ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṃ paṭibhantī”ti?
“Vaṅgīsa, had you previously composed these verses, or did they spontaneously occur to you in the moment?”
“Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṃ paṭibhantī”ti.
“They spontaneously occurred to me in the moment, sir.”
“Tena hi taṃ, vaṅgīsa, bhiyyoso mattāya pubbe aparivitakkitā gāthāyo paṭibhantū”ti.
“Well then, Vaṅgīsa, speak some more spontaneously inspired verses.”
“Evaṃ, bhante”ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyoso mattāya bhagavantaṃ pubbe aparivitakkitāhi gāthāhi abhitthavi:
“Yes, sir,” replied Vaṅgīsa. Then he extolled the Buddha with some more spontaneously inspired verses, not previously composed:
(verse️)
“Ummaggapathaṃ mārassa abhibhuyya,
“Having overcome Māra’s devious path,
Carasi pabhijja khilāni;
you wander with hard-heartedness dissolved.
Taṃ passatha bandhapamuñcakaraṃ,
See him, the liberator from bonds, unattached,
Asitaṃ bhāgaso pavibhajaṃ.
analyzing the ☸Dharma .
Oghassa nittharaṇatthaṃ,
He has explained in many ways
Anekavihitaṃ maggaṃ akkhāsi;
the path to cross the flood.
Tasmiñce amate akkhāte,
The seers of Dhamma stand unfaltering
Dhammaddasā ṭhitā asaṃhīrā.
in the deathless you’ve explained.
Pajjotakaro ativijjha,
The bringer of light who has pierced the truth,
Sabbaṭṭhitīnaṃ atikkamamaddasa;
you’ve seen what lies beyond all states of rebirth.
Ñatvā ca sacchikatvā ca,
When you saw and realized this for yourself,
Aggaṃ so desayi dasaddhānaṃ.
you taught it first to the group of five.
Evaṃ sudesite dhamme,
When the Dhamma has been so well taught,
Ko pamādo vijānataṃ dhammaṃ;
how could those who know it be negligent?
Tasmā hi tassa bhagavato sāsane,
So being assiduous, we should always respectfully train
Appamatto sadā namassamanusikkhe”ti.
in the Buddha’s ☸Dharma .”
❧
SN 8.9 Koṇḍañña: With Koṇḍañña
9. Koṇḍaññasutta
9. With Koṇḍañña
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:
Then Venerable Koṇḍañña Who Understood approached the Buddha after a very long absence. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“koṇḍaññohaṃ, bhagavā, koṇḍaññohaṃ, sugatā”ti.
“I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!”
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:
“This Venerable Koṇḍañña Who Understood has approached the Buddha after a very long absence. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
‘koṇḍaññohaṃ, bhagavā, koṇḍaññohaṃ, sugatā’ti.
‘I am Koṇḍañña, Blessed One! I am Koṇḍañña, Holy One!’
Yannūnāhaṃ āyasmantaṃ aññāsikoṇḍaññaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in the Buddha’s presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa 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, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso āyasmantaṃ aññāsikoṇḍaññaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled Koṇḍañña in the Buddha’s presence with appropriate verses:
(verse️)
“Buddhānubuddho so thero,
“The senior monk who was awakened after the Buddha,
koṇḍañño tibbanikkamo;
Koṇḍañña, is ardently energetic.
Lābhī sukhavihārānaṃ,
He regularly gains pleasureful meditative states,
vivekānaṃ abhiṇhaso.
and the three kinds of seclusion.
Yaṃ sāvakena pattabbaṃ,
Whatever can be attained by a disciple
satthusāsanakārinā;
who does the Teacher’s bidding,
Sabbassa taṃ anuppattaṃ,
he has attained it all,
appamattassa sikkhato.
through assiduously training himself.
Mahānubhāvo tevijjo,
With great power and the three knowledges,
cetopariyāyakovido;
expert in comprehending the minds of others,
Koṇḍañño buddhadāyādo,
Koṇḍañña, the heir to the Buddha,
pāde vandati satthuno”ti.
bows at the teacher’s feet.”
SN 8.10 Moggallāna: With Moggallāna
10. Moggallānasutta
10. With Moggallāna
Ekaṃ samayaṃ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṃ mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
At one time the Buddha was staying on the slopes of Isigili at the Black Rock, together with a large Saṅgha of around five hundred monks, all of whom were perfected ones.
Tesaṃ sudaṃ āyasmā mahāmoggallāno cetasā cittaṃ samannesati vippamuttaṃ nirupadhiṃ.
Thereupon, with his mind, Venerable Mahāmoggallāna checked to see whose mind was liberated and free of attachments.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṃ mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.
“The Buddha is staying on the slopes of Isigili … with five hundred perfected ones.
Tesaṃ sudaṃ āyasmā mahāmoggallāno cetasā cittaṃ samannesati vippamuttaṃ nirupadhiṃ.
Mahāmoggallāna is checking to see whose mind is liberated and free of attachments.
Yannūnāhaṃ āyasmantaṃ mahāmoggallānaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.
Why don’t I extoll him in the Buddha’s presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa 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, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso āyasmantaṃ mahāmoggallānaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi:
Then Vaṅgīsa extolled Mahāmoggallāna in his presence with appropriate verses:
(verse️)
“Nagassa passe āsīnaṃ,
“As the sage, who has gone beyond suffering,
muniṃ dukkhassa pāraguṃ;
sits upon the mountain slope,
Sāvakā payirupāsanti,
he is revered by disciples with the three knowledges,
tevijjā maccuhāyino.
destroyers of death.
Te cetasā anupariyeti,
Moggallāna, of great psychic power,
Moggallāno mahiddhiko;
comprehends with his mind,
Cittaṃ nesaṃ samannesaṃ,
scrutinizing their minds,
Vippamuttaṃ nirūpadhiṃ.
liberated, without attachments.
Evaṃ sabbaṅgasampannaṃ,
So they revere Gotama,
Muniṃ dukkhassa pāraguṃ;
the sage gone beyond suffering,
Anekākārasampannaṃ,
who is endowed with all path factors,
Payirupāsanti gotaman”ti.
and with a multitude of attributes.”
SN 8.11 Gaggarā: At Gaggarā
11. Gaggarāsutta
11. At Gaggarā
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.
At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of around five hundred monks, seven hundred male and seven hundred female lay followers, and many thousands of deities.
Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.
But the Buddha outshone them all in beauty and glory.
Atha kho āyasmato vaṅgīsassa etadahosi:
Then Venerable Vaṅgīsa thought:
“ayaṃ kho bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi.
“The Buddha is staying near Campā on the banks of the Gaggarā Lotus Pond, together with a large Saṅgha of around five hundred monks, seven hundred male and seven hundred female lay followers, and many thousands of deities.
Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.
And he outshines them all in beauty and glory.
Yannūnāhaṃ bhagavantaṃ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.
Why don’t I extoll him in his presence with appropriate verses?”
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then Venerable Vaṅgīsa 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, vaṅgīsā”ti bhagavā avoca.
“Then speak as you feel inspired,” said the Buddha.
Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāya gāthāya abhitthavi:
Then Vaṅgīsa extolled the Buddha in his presence with appropriate verses:
(verse️)
“Cando yathā vigatavalāhake nabhe,
“Like the moon on a cloudless night,
Virocati vigatamalova bhāṇumā;
like the shining stainless sun,
Evampi aṅgīrasa tvaṃ mahāmuni,
so too Aṅgīrasa, O great sage,
Atirocasi yasasā sabbalokan”ti.
your glory outshines the entire world.”
SN 8.12 Vaṅgīsa: With Vaṅgīsa
12. Vaṅgīsasutta
12. With Vaṅgīsa
Ekaṃ samayaṃ āyasmā vaṅgīso sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Vaṅgīsa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā vimuttisukhaṃ paṭisaṃvedī tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Now at that time Vaṅgīsa had recently attained perfection. While experiencing the pleasure of freedom, on that occasion he recited these verses:
(verse️)
“Kāveyyamattā vicarimha pubbe,
“We used to wander, drunk on poetry,
Gāmā gāmaṃ purā puraṃ;
village to village, town to town.
Athaddasāma sambuddhaṃ,
Then we saw the Buddha,
Saddhā no upapajjatha.
and faith arose in us.
So me dhammamadesesi,
He taught me Dhamma:
khandhāyatanadhātuyo;
the aggregates, sense fields, and elements.
Tassāhaṃ dhammaṃ sutvāna,
When I heard his ☸Dharma
pabbajiṃ anagāriyaṃ.
I went forth to homelessness.
Bahunnaṃ vata atthāya,
It has truly been for the benefit of many
bodhiṃ ajjhagamā muni;
that the sage achieved awakening—
Bhikkhūnaṃ bhikkhunīnañca,
for the monks and for the nuns
ye niyāmagataddasā.
who see that they’ve reached certainty.
Svāgataṃ vata me āsi,
It was so welcome for me
mama buddhassa santike;
to be in the presence of the Buddha.
Tisso vijjā anuppattā,
I’ve attained the three knowledges,
kataṃ buddhassa sāsanaṃ.
I’ve done what the Buddha taught.
Pubbenivāsaṃ jānāmi,
I know my past lives,
Dibbacakkhuṃ visodhitaṃ;
my clairvoyance is purified,
Tevijjo iddhipattomhi,
I am master of three knowledges and attained in psychic power,
Cetopariyāyakovido”ti.
and I’m expert in comprehending the minds of others.”
Vaṅgīsasaṃyuttaṃ samattaṃ.
The Linked Discourses with Vaṅgīsa are complete.
end of section [8..1.. - SN 8 vagga 1 Vaṅgīsa: With Vaṅgīsa] ❧
SN 9 Vana Saṃyutta: Connected Discourses on the Forest
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 9
Linked Discourses 9
+ § – SN 9 vagga 1 Vana: In the Woods+ all - all
1. Vanavagga
1. In the Woods
1. Vivekasutta
1. Seclusion
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite.
Now at that time that monk, during their day’s meditation, was thinking bad, unskillful thoughts to do with the lay life.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Vivekakāmosi vanaṃ paviṭṭho,
“You entered the woods desiring seclusion,
Atha te mano niccharatī bahiddhā;
yet your mind wanders off to outward things.
Jano janasmiṃ vinayassu chandaṃ,
As a person, you should dispel the desire for people.
Tato sukhī hohisi vītarāgo.
Then you’ll be happy, free of greed.
Aratiṃ pajahāsi sato,
rememberful, give up discontent;
Bhavāsi sataṃ taṃ sārayāmase;
let us remind you of the way of the good.
Pātālarajo hi duttaro,
The dusty abyss is so hard to cross;
Mā taṃ kāmarajo avāhari.
don’t let sensual dust drag you down.
Sakuṇo yathā paṃsukunthito,
Just as a bird strewn with dirt
Vidhunaṃ pātayati sitaṃ rajaṃ;
sheds that clingy dust with a shake;
Evaṃ bhikkhu padhānavā satimā,
so too, an energetic, rememberful monk
Vidhunaṃ pātayati sitaṃ rajan”ti.
sheds that clingy dust with a shake.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
SN 9.2 Upaṭṭhāna: Getting Up
2. Upaṭṭhānasutta
2. Getting Up
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu divāvihāragato supati.
Now at that time that monk fell asleep during the day’s meditation.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Uṭṭhehi bhikkhu kiṃ sesi,
“Get up, monk! Why lie down?
ko attho supitena te;
What’s the point in your sleeping?
Āturassa hi kā niddā,
What slumber can there be for those afflicted,
sallaviddhassa ruppato.
injured, pierced by an arrow?
Yāya saddhāya pabbajito,
You should amplify the faith
agārasmānagāriyaṃ;
that led you to go forth
Tameva saddhaṃ brūhehi,
from the home life to homelessness.
mā niddāya vasaṃ gamī”ti.
Don’t fall under the sway of slumber.”
“Aniccā addhuvā kāmā,
“Sensual pleasures are impermanent and unstable,
yesu mandova mucchito;
but idiots still fall for them.
Baddhesu muttaṃ asitaṃ,
Among those who are bound, they’re free and unattached:
kasmā pabbajitaṃ tape.
why bother a renunciate?
Chandarāgassa vinayā,
By removing desire and greed,
avijjāsamatikkamā;
by going beyond ignorance,
Taṃ ñāṇaṃ paramodānaṃ,
that knowledge has been perfectly cleansed:
kasmā pabbajitaṃ tape.
why bother a renunciate?
Chetvā avijjaṃ vijjāya,
By breaking ignorance with knowledge,
āsavānaṃ parikkhayā;
by the ending of defilements,
Asokaṃ anupāyāsaṃ,
they’re sorrowless, unstressed:
kasmā pabbajitaṃ tape.
why bother a renunciate?
Āraddhavīriyaṃ pahitattaṃ,
Energetic, resolute,
Niccaṃ daḷhaparakkamaṃ;
always staunchly vigorous,
Nibbānaṃ abhikaṅkhantaṃ,
aspiring to nirvana:
Kasmā pabbajitaṃ tape”ti.
why bother a renunciate?”
❧
SN 9.3 Kassapagotta: With Kassapagotta
3. Kassapagottasutta
3. With Kassapagotta
Ekaṃ samayaṃ āyasmā kassapagotto kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Kassapagotta was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṃ chetaṃ ovadati.
Now at that time Venerable Kassapagotta, having withdrawn for his day’s meditation, tried to advise a tribal hunter.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmantaṃ kassapagottaṃ saṃvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kassapagottaṃ gāthāhi ajjhabhāsi:
Then the deity haunting that forest approached Kassapagotta wanting to stir him up, and recited these verses:
“Giriduggacaraṃ chetaṃ,
“A tribal hunter wandering the rugged hills
appapaññaṃ acetasaṃ;
is unintelligent, unthinking.
Akāle ovadaṃ bhikkhu,
It’s a waste of time to advise him;
mandova paṭibhāti maṃ.
this monk seems to me like an idiot.
Suṇāti na vijānāti,
The tribal hunter listens without understanding,
Āloketi na passati;
he looks without seeing.
Dhammasmiṃ bhaññamānasmiṃ,
Though The Dharma is spoken,
Atthaṃ bālo na bujjhati.
the fool doesn’t get it.
Sacepi dasa pajjote,
Even if you lit ten lamps
dhārayissasi kassapa;
and brought them to him, Kassapa,
Neva dakkhati rūpāni,
he wouldn’t see anything,
cakkhu hissa na vijjatī”ti.
for he has no eyes to see.”
Atha kho āyasmā kassapagotto tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, Venerable Kassapagotta came to his senses.
SN 9.4 Sambahula: Several monks Set Out Wandering
4. Sambahulasutta
4. Several monks Set Out Wandering
Ekaṃ samayaṃ sambahulā bhikkhū kosalesu viharanti aññatarasmiṃ vanasaṇḍe.
At one time several monks were staying in the land of the Kosalans in a certain forest grove.
Atha kho te bhikkhū vassaṃvuṭṭhā temāsaccayena cārikaṃ pakkamiṃsu.
Then after completing the three months of the rainy season residence, those monks set out wandering.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Not seeing those monks, the deity haunting that forest cried. And on that occasion they recited this verse:
“Arati viya mejja khāyati,
“Seeing so many vacated seats today,
Bahuke disvāna vivitte āsane;
it seems to me that they must have become dissatisfied.
Te cittakathā bahussutā,
They were so learned, such brilliant speakers!
Kome gotamasāvakā gatā”ti.
Where have these disciples of Gotama gone?”
Evaṃ vutte, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi:
When they had spoken, another deity replied with this verse:
“Māgadhaṃ gatā kosalaṃ gatā,
“They’ve gone to Magadha, they’ve gone to Kosala,
Ekacciyā pana vajjibhūmiyā;
and some are in the Vajjian lands.
Magā viya asaṅgacārino,
Like deer that wander free of ties,
Aniketā viharanti bhikkhavo”ti.
the monks live with no abode.”
SN 9.5 Ānanda: With Ānanda
5. Ānandasutta
5. With Ānanda
Ekaṃ samayaṃ āyasmā ānando kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Ānanda was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena āyasmā ānando ativelaṃ gihisaññattibahulo viharati.
Now at that time Ānanda was spending too much time informing the lay people.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṃ ānandaṃ saṃvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ gāthāya ajjhabhāsi:
Then the deity haunting that forest had compassion for Ānanda, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:
“Rukkhamūlagahanaṃ pasakkiya,
“You’ve left for the jungle, the root of a tree,
Nibbānaṃ hadayasmiṃ opiya;
with nirvanaing in your heart.
Jhāya gotama mā pamādo,
Practice jhāna, Gotama, don’t be negligent!
Kiṃ te biḷibiḷikā karissatī”ti.
What is this hullabaloo to you?”
Atha kho āyasmā ānando tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, Venerable Ānanda came to his senses.
SN 9.6 Anuruddha: With Anuruddha
6. Anuruddhasutta
6. With Anuruddha
Ekaṃ samayaṃ āyasmā anuruddho kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Anuruddha was staying in the land of the Kosalans in a certain forest grove.
Atha kho aññatarā tāvatiṃsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ gāthāya ajjhabhāsi:
Then a certain deity of the company of the Thirty-Three named Penelope had been Anuruddha’s partner in a former life. She went up to Anuruddha, and recited these verses:
“Tattha cittaṃ paṇidhehi,
“Set your heart there,
yattha te vusitaṃ pure;
where you used to live;
Tāvatiṃsesu devesu,
among the gods of the Thirty-Three,
sabbakāmasamiddhisu;
whose every desire is granted!
Purakkhato parivuto,
At the forefront of a retinue
devakaññāhi sobhasī”ti.
of divine maidens, you’ll shine!”
“Duggatā devakaññāyo,
“Divine maidens are in a sorry state,
sakkāyasmiṃ patiṭṭhitā;
stuck in self-identity.
Te cāpi duggatā sattā,
And those beings too are in a sorry state,
devakaññāhi patthitā”ti.
who are attached to divine maidens.”
“Na te sukhaṃ pajānanti,
“They don’t know pleasure
ye na passanti nandanaṃ;
who don’t see the Garden of Delight!
Āvāsaṃ naradevānaṃ,
It’s the abode of lordly gods,
tidasānaṃ yasassinan”ti.
the glorious host of Thirty!”
“Na tvaṃ bāle vijānāsi,
“Fool, don’t you understand
yathā arahataṃ vaco;
the saying of the perfected ones:
Aniccā sabbasaṅkhārā,
all conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho.
their stilling is true pleasure.
Natthi dāni punāvāso,
Penelope, weaver of the web,
devakāyasmi jālini;
now there are no future lives in the company of gods.
Vikkhīṇo jātisaṃsāro,
Transmigration through births is finished,
natthi dāni punabbhavo”ti.
now there is no further existence.”
❧
SN 9.7 Nāgadatta: With Nāgadatta
7. Nāgadattasutta
7. With Nāgadatta
Ekaṃ samayaṃ āyasmā nāgadatto kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time Venerable Nāgadatta was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṃ pavisati, atidivā paṭikkamati.
Now at that time Venerable Nāgadatta had been entering the village too early and returning late in the day.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṃ nāgadattaṃ saṃvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgadattaṃ gāthāhi ajjhabhāsi:
Then the deity haunting that forest had compassion for Nāgadatta, wanting what’s best for him. So they approached him wanting to stir him up, and recited these verses:
“Kāle pavisa nāgadatta,
“Entering too early,
Divā ca āgantvā ativelacārī;
and returning after spending too much of the day,
Saṃsaṭṭho gahaṭṭhehi,
Nāgadatta socializes with lay people,
Samānasukhadukkho.
sharing their joys and sorrows.
Bhāyāmi nāgadattaṃ suppagabbhaṃ,
I’m afraid for Nāgadatta; he’s so reckless
Kulesu vinibaddhaṃ;
in his attachment to families.
Mā heva maccurañño balavato,
May he not come under the King of Death’s power,
Antakassa vasaṃ upesī”ti.
under the sway of the Terminator!”
Atha kho āyasmā nāgadatto tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, Venerable Nāgadatta came to his senses.
SN 9.8 Kulagharaṇī: The Mistress of the House
8. Kulagharaṇīsutta
8. The Mistress of the House
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu aññatarasmiṃ kule ativelaṃ ajjhogāḷhappatto viharati.
Now at that time that monk had become too closely involved in the affairs of a certain family.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yā tasmiṃ kule kulagharaṇī, tassā vaṇṇaṃ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
The deity haunting that forest had compassion for that monk, wanting what’s best for him. So, wanting to stir him up, they manifested in the appearance of the mistress of that family, approached the monk, and addressed him in verse:
“Nadītīresu saṇṭhāne,
“On the banks of the rivers and in the guest houses,
sabhāsu rathiyāsu ca;
in meeting halls and highways,
Janā saṅgamma mantenti,
people come together and gossip:
mañca tañca kimantaran”ti.
what’s going on between you and me?”
“Bahūhi saddā paccūhā,
“There are lots of annoying sounds
khamitabbā tapassinā;
that an austere ascetic must endure.
Na tena maṅku hotabbaṃ,
But they mustn’t be dismayed by that,
na hi tena kilissati.
for that’s not what defiles you.
Yo ca saddaparittāsī,
If you’re startled by every little sound,
vane vātamigo yathā;
like a wind-deer in the wood,
Lahucittoti taṃ āhu,
they’ll call you ‘flighty minded’;
nāssa sampajjate vatan”ti.
and your practice won’t succeed.”
SN 9.9 Vajjiputta: A Vajji
9. Vajjiputtasutta
9. A Vajji
Ekaṃ samayaṃ aññataro vajjiputtako bhikkhu vesāliyaṃ viharati aññatarasmiṃ vanasaṇḍe.
At one time a certain Vajjian monk was staying near Vesālī in a certain forest grove.
Tena kho pana samayena vesāliyaṃ vajjiputtako sabbaratticāro hoti.
Now at that time the Vajjis were holding an all-night event in Vesālī.
Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṃ sutvā paridevamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then that monk, groaning at the noise of musical instruments being beaten and played, on that occasion recited this verse:
“Ekakā mayaṃ araññe viharāma,
“We dwell alone in the wilderness,
Apaviddhaṃva vanasmiṃ dārukaṃ;
like a cast-off log in the forest.
Etādisikāya rattiyā,
On a night like this,
Ko su nāmamhehi pāpiyo”ti.
who’s worse off than me?”
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Ekakova tvaṃ araññe viharasi,
“You dwell alone in the wilderness,
Apaviddhaṃva vanasmiṃ dārukaṃ;
like a cast-off log in the forest.
Tassa te bahukā pihayanti,
Lots of people are jealous of you,
Nerayikā viya saggagāminan”ti.
like beings in hell of those going to heaven.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
SN 9.10 Sajjhāya: Recitation
10. Sajjhāyasutta
10. Recitation
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu yaṃ sudaṃ pubbe ativelaṃ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati.
Now at that time that monk had previously been spending too much time in recitation. But some time later they adhered to passivity and silence.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṃ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
Not hearing The Dharma, the deity haunting that forest approached that monk, and addressed them in verse:
“Kasmā tuvaṃ dhammapadāni bhikkhu,
“monk, why don’t you recite passages of The Dharma,
Nādhīyasi bhikkhuhi saṃvasanto;
living together with other monks?
Sutvāna dhammaṃ labhatippasādaṃ,
When you hear The Dharma confidence grows;
Diṭṭheva dhamme labhatippasaṃsan”ti.
and the reciter is praised in the present life.”
“Ahu pure dhammapadesu chando,
“I used to be enthusiastic about passages of The Dharma,
Yāva virāgena samāgamimha;
so long as I’d not realized dispassion.
Yato virāgena samāgamimha,
But then I realized dispassion, which the good call
Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā;
the laying to rest by completely understanding
Aññāya nikkhepanamāhu santo”ti.
whatever is seen, heard, and thought.”
SN 9.11 Akusalavitakka: Unskillful Thoughts
11. Akusalavitakkasutta
11. Unskillful Thoughts
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṃ—
Now at that time that monk, during their day’s meditation, was thinking bad, unskillful thoughts, that is:
kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ.
sensual, malicious, and cruel thoughts.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Ayoniso manasikārā,
“Because of improper attention,
so vitakkehi khajjasi;
you’re consumed by your thoughts.
Ayoniso paṭinissajja,
When you’ve given up irrationality,
yoniso anucintaya.
make sure your thoughts are rational.
Satthāraṃ dhammamārabbha,
Thinking about the Teacher, The Dharma,
saṅghaṃ sīlāni attano;
the Saṅgha, and your own ethics,
Adhigacchasi pāmojjaṃ,
you’ll find gladness,
pītisukhamasaṃsayaṃ;
and rapture and pleasure as well, no doubt.
Tato pāmojjabahulo,
And when you’re full of joy,
dukkhassantaṃ karissasī”ti.
you’ll make an end to suffering.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
SN 9.12 Majjhanhika: Midday
12. Majjhanhikasutta
12. Midday
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Atha kho tasmiṃ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṃ gāthaṃ abhāsi:
The deity haunting that forest approached that monk and recited this verse in their presence:
“Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
taṃ bhayaṃ paṭibhāti maṃ.
that seems so scary to me!”
Ṭhite majjhanhike kāle,
“In the still of high noon,
sannisīvesu pakkhisu;
when the birds have settled down,
Saṇateva brahāraññaṃ,
the formidable jungle whispers to itself:
sā rati paṭibhāti man”ti.
that seems so delightful to me!”
SN 9.13 Pākatindriya: Undisciplined Faculties
13. Pākatindriyasutta
13. Undisciplined Faculties
Ekaṃ samayaṃ sambahulā bhikkhū kosalesu viharanti aññatarasmiṃ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.
Now at that time several monks were staying in the Kosalan lands in a certain forest grove. They were restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tesaṃ bhikkhūnaṃ anukampikā atthakāmā te bhikkhū saṃvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi:
The deity haunting that forest had compassion for those monks, and wanted what’s best for them. So they approached those monks wanting to stir them up, and addressed them in verse:
“Sukhajīvino pure āsuṃ,
“The monks used to live happily,
bhikkhū gotamasāvakā;
as disciples of Gotama.
Anicchā piṇḍamesanā,
Desireless they sought alms;
anicchā sayanāsanaṃ;
desireless they used their lodgings.
Loke aniccataṃ ñatvā,
Knowing that the world was impermanent
dukkhassantaṃ akaṃsu te.
they made an end of suffering.
Dupposaṃ katvā attānaṃ,
But now they’ve made themselves hard to look after,
gāme gāmaṇikā viya;
like chiefs in a village.
Bhutvā bhutvā nipajjanti,
They eat and eat and then lie down,
parāgāresu mucchitā.
unconscious in the homes of others.
Saṃghassa añjaliṃ katvā,
Having raised my joined palms to the Saṅgha,
idhekacce vadāmahaṃ;
I speak here only about certain people.
Apaviddhā anāthā te,
They’re rejects, with no protector,
yathā petā tatheva te.
just like those who have passed away.
Ye kho pamattā viharanti,
I’m speaking about
te me sandhāya bhāsitaṃ;
those who live negligently.
Ye appamattā viharanti,
To those who live assiduously
namo tesaṃ karomahan”ti.
I pay homage.”
Atha kho te bhikkhū tāya devatāya saṃvejitā saṃvegamāpādunti.
Stirred up by that deity, those monks came to their senses.
SN 9.14 Gandhatthena: The Thief of Scent
14. Gandhatthenasutta
14. The Thief of Scent
Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe.
At one time one of the monks was staying in the land of the Kosalans in a certain forest grove.
Tena kho pana samayena so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pokkharaṇiṃ ogāhetvā padumaṃ upasiṅghati.
Now at that time, after the meal, on their return from alms-round, that monk plunged into a lotus pond and sniffed a pink lotus.
Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi:
The deity haunting that forest had compassion for that monk, and wanted what’s best for them. So they approached that monk wanting to stir them up, and addressed them in verse:
“Yametaṃ vārijaṃ pupphaṃ,
“This water flower has not been given.
adinnaṃ upasiṅghasi;
When you sniff it,
Ekaṅgametaṃ theyyānaṃ,
this is one factor of theft.
gandhatthenosi mārisā”ti.
Good sir, you are a thief of scent!”
“Na harāmi na bhañjāmi,
“I do not take, nor do I break;
ārā siṅghāmi vārijaṃ;
I sniff the water flower from afar.
Atha kena nu vaṇṇena,
So based on what evidence
gandhatthenoti vuccati.
do you call me a thief of scent?
Yvāyaṃ bhisāni khanati,
Why don’t you accuse someone
puṇḍarīkāni bhañjati;
who does such vandalizing
Evaṃ ākiṇṇakammanto,
as digging up the roots,
kasmā eso na vuccatī”ti.
or breaking off the flowers?”
“Ākiṇṇaluddo puriso,
“I have nothing to say
dhāticelaṃva makkhito;
to a person who is a crude vandal,
Tasmiṃ me vacanaṃ natthi,
soiled like a used nappy.
tvañcārahāmi vattave.
You’re the one who deserves to be spoken to.
Anaṅgaṇassa posassa,
To the man with a spotless record
niccaṃ sucigavesino;
who is always seeking purity,
Vālaggamattaṃ pāpassa,
even a hair-tip of evil
abbhāmattaṃva khāyatī”ti.
seems as big as a cloud.”
“Addhā maṃ yakkha jānāsi,
“Indeed, O spirit, you understand me,
atho me anukampasi;
and you empathize with me.
Punapi yakkha vajjāsi,
Please speak to me again,
yadā passasi edisan”ti.
whenever you see something like this.”
“Neva taṃ upajīvāma,
“I’m no dependent of yours,
napi te bhatakāmhase;
nor am I your servant.
Tvameva bhikkhu jāneyya,
You yourself should know, monk,
yena gaccheyya suggatin”ti.
the way that leads to a good place.”
Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.
Stirred up by that deity, that monk came to their senses.
Vanasaṃyuttaṃ samattaṃ.
The Linked Discourses in the Forest are completed.
end of section [9..1.. - SN 9 vagga 1 Vana: In the Woods] ❧
SN 10 Yakkha Saṃyutta: Connected Discourses with Yakkhas
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 10
Linked Discourses 10
+ § – SN 10 vagga 1 Indaka: With Indaka+ all - all
1. Indakavagga
1. With Indaka
SN 10.1 Indaka: With Indaka
1. Indakasutta
1. With Indaka
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati indakūṭe pabbate, indakassa yakkhassa bhavane.
At one time the Buddha was staying near Rājagaha on Mount Indra’s Peak, the haunt of the native spirit Indaka.
Atha kho indako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then the native spirit Indaka went up to the Buddha, and addressed him in verse:
“Rūpaṃ na jīvanti vadanti buddhā,
“The Buddhas say that form is not the soul.
Kathaṃ nvayaṃ vindatimaṃ sarīraṃ;
Then how does this body manifest?
Kutassa aṭṭhīyakapiṇḍameti,
Where do the bones and liver come from?
Kathaṃ nvayaṃ sajjati gabbharasmin”ti.
And how does one cling on in the womb?”
“Paṭhamaṃ kalalaṃ hoti,
“First there’s a drop of coagulate;
kalalā hoti abbudaṃ;
from there a little bud appears;
Abbudā jāyate pesi,
next it becomes a piece of flesh;
pesi nibbattatī ghano;
which produces a swelling.
Ghanā pasākhā jāyanti,
From that swelling the limbs appear,
kesā lomā nakhāpi ca.
the head hair, body hair, and teeth.
Yañcassa bhuñjatī mātā,
And whatever the mother eats—
annaṃ pānañca bhojanaṃ;
the food and drink that she consumes—
Tena so tattha yāpeti,
nourishes them there,
mātukucchigato naro”ti.
the person in the mother’s womb.”
SN 10.2 Sakkanāma: With a Spirit Named Sakka
2. Sakkanāmasutta
2. With a Spirit Named Sakka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi:
Then a spirit named Sakka went up to the Buddha, and addressed him in verse:
“Sabbaganthappahīnassa,
“You’ve given up all ties,
vippamuttassa te sato;
and are fully freed.
Samaṇassa na taṃ sādhu,
It’s not a good idea for you, ascetic,
yadaññamanusāsasī”ti.
to be instructing others.”
“Yena kenaci vaṇṇena,
“No matter what the apparent reason
saṃvāso sakka jāyati;
why people are together, Sakka,
Na taṃ arahati sappañño,
it’s unworthy for a wise person
manasā anukampituṃ.
to not think of the other with compassion.
Manasā ce pasannena,
If you instruct others
yadaññamanusāsati;
with a mind clear and confident,
Na tena hoti saṃyutto,
your compassion and empathy
yānukampā anuddayā”ti.
don’t create attachments.”
SN 10.3 Sūciloma: With Spiky
3. Sūcilomasutta
3. With Spiky
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane.
At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit.
Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti.
Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha.
Atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca:
So Shaggy said to Spiky:
“eso samaṇo”ti.
“That’s an ascetic.”
“Neso samaṇo, samaṇako eso.
“That’s no ascetic, he’s a faker!
Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti.
I’ll soon find out whether he’s an ascetic or a faker.”
Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi.
Then Spiky went up to the Buddha and leaned up against his body,
Atha kho bhagavā kāyaṃ apanāmesi.
but the Buddha drew back.
Atha kho sūcilomo yakkho bhagavantaṃ etadavoca:
Then Spiky said to the Buddha:
“bhāyasi maṃ, samaṇā”ti?
“Are you afraid, ascetic?”
“Na khvāhaṃ taṃ, āvuso, bhāyāmi;
“No, sir, I’m not afraid.
api ca te samphasso pāpako”ti.
But your touch is bad.”
“Pañhaṃ taṃ, samaṇa, pucchissāmi.
“I will ask you a question, ascetic.
Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.
If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”
“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya;
“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me.
api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti. ()
But anyway, ask what you wish.”
“Rāgo ca doso ca kutonidānā,
“Where do greed and hate come from?
Aratī ratī lomahaṃso kutojā;
From where do discontent, desire, and terror spring?
Kuto samuṭṭhāya manovitakkā,
Where do the mind’s thoughts originate,
Kumārakā dhaṅkamivossajantī”ti.
like a crow let loose by boys.”
“Rāgo ca doso ca itonidānā,
“Greed and hate come from here;
Aratī ratī lomahaṃso itojā;
from here spring discontent, desire, and terror;
Ito samuṭṭhāya manovitakkā,
here’s where the mind’s thoughts originate,
Kumārakā dhaṅkamivossajanti.
like a crow let loose by boys.
Snehajā attasambhūtā,
Born of affection, originating in oneself,
nigrodhasseva khandhajā;
like the shoots from a banyan’s trunk;
Puthū visattā kāmesu,
the many kinds of attachment to sensual pleasures
māluvāva vitatā vane.
are like camel’s foot creeper strung through the woods.
Ye naṃ pajānanti yatonidānaṃ,
Those who understand where they come from
Te naṃ vinodenti suṇohi yakkha;
get rid of them—listen up, spirit!
Te duttaraṃ oghamimaṃ taranti,
They cross this flood so hard to cross,
Atiṇṇapubbaṃ apunabbhavāyā”ti.
not crossed before, so as to not be reborn.”
❧
SN 10.4 Maṇibhadda: With Maṇibhadda
4. Maṇibhaddasutta
4. With Maṇibhadda
Ekaṃ samayaṃ bhagavā magadhesu viharati maṇimālike cetiye maṇibhaddassa yakkhassa bhavane.
At one time the Buddha was staying in the land of the Magadhans at the Maṇimālika tree shrine, the haunt of the native spirit Maṇibhadda.
Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṃ gāthaṃ abhāsi:
Then the native spirit Maṇibhadda went up to the Buddha, and recited this verse in the Buddha’s presence:
“Satīmato sadā bhaddaṃ,
“It’s always auspicious for the rememberful;
satimā sukhamedhati;
the rememberful prosper in happiness.
Satīmato suve seyyo,
Each new day is better for the rememberful,
verā ca parimuccatī”ti.
and they’re freed from enmity.”
“Satīmato sadā bhaddaṃ,
“It’s always auspicious for the rememberful;
satimā sukhamedhati;
the rememberful prosper in happiness.
Satīmato suve seyyo,
Each new day is better for the rememberful,
verā na parimuccati.
but they’re not freed from enmity.
Yassa sabbamahorattaṃ,
But someone whose mind delights in harmlessness,
ahiṃsāya rato mano;
all day and all night,
Mettaṃso sabbabhūtesu,
with love for all living creatures—
veraṃ tassa na kenacī”ti.
they have no enmity for anyone.”
5. Sānusutta
5. With Sānu
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena aññatarissā upāsikāya sānu nāma putto yakkhena gahito hoti.
Now at that time a certain lay woman had a son named Sānu who had been possessed by a native spirit.
Atha kho sā upāsikā paridevamānā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
And as that lay woman wept, on that occasion she recited these verses:
“Cātuddasiṃ pañcadasiṃ,
“I have heard this from the perfected ones.
yā ca pakkhassa aṭṭhamī;
The native spirits will not mess with anyone
Pāṭihāriyapakkhañca,
who lives the spiritual life
aṭṭhaṅgasusamāgataṃ.
by observing the sabbath
Uposathaṃ upavasanti,
complete in all eight factors
brahmacariyaṃ caranti ye;
on the fourteenth and the fifteenth days,
Na tehi yakkhā kīḷanti,
and the eighth day of the fortnight,
iti me arahataṃ sutaṃ;
as well as on the fortnight of special displays.
Sā dāni ajja passāmi,
But now today I see
yakkhā kīḷanti sānunā”ti.
native spirits messing with Sānu.”
“Cātuddasiṃ pañcadasiṃ,
“What you heard from the perfected ones is right.
yā ca pakkhassa aṭṭhamī;
The native spirits will not mess with anyone
Pāṭihāriyapakkhañca,
who lives the spiritual life
aṭṭhaṅgasusamāgataṃ;
by observing the sabbath
Uposathaṃ upavasanti,
complete in all eight factors
brahmacariyaṃ caranti ye.
on the fourteenth and the fifteenth days,
Na tehi yakkhā kīḷanti,
and the eighth day of the fortnight,
sāhu te arahataṃ sutaṃ;
as well as on the fortnight of special displays.
Sānuṃ pabuddhaṃ vajjāsi,
When Sānu regains consciousness tell him
yakkhānaṃ vacanaṃ idaṃ;
this saying of the native spirits:
Mākāsi pāpakaṃ kammaṃ,
Don’t do bad deeds
āvi vā yadi vā raho.
either openly or in secret.
Sace ca pāpakaṃ kammaṃ,
If you should do a bad deed,
karissasi karosi vā;
or you’re doing one now,
Na te dukkhā pamutyatthi,
you won’t be freed from suffering,
uppaccāpi palāyato”ti.
though you fly away and flee.”
“Mataṃ vā amma rodanti,
“Mum, they cry for the dead,
yo vā jīvaṃ na dissati;
or for one who’s alive but has disappeared.
Jīvantaṃ amma passantī,
I’m alive and you can see me,
kasmā maṃ amma rodasī”ti.
so mum, why do you weep for me?”
“Mataṃ vā putta rodanti,
“Son, they cry for the dead,
yo vā jīvaṃ na dissati;
or for one who’s alive but has disappeared.
Yo ca kāme cajitvāna,
But someone who has given up sensual pleasures
punarāgacchate idha;
only to come back here again:
Taṃ vāpi putta rodanti,
they cry for them as well,
puna jīvaṃ mato hi so.
for though still alive they’re really dead.
Kukkuḷā ubbhato tāta,
My dear, you’ve been rescued from hot coals,
kukkuḷaṃ patitumicchasi;
and you want to plunge right back in them!
Narakā ubbhato tāta,
My dear, you’ve been rescued from the inferno,
narakaṃ patitumicchasi.
and you want to plunge right back there!
Abhidhāvatha bhaddante,
Keep pushing forward, it’s what’s best for you!
kassa ujjhāpayāmase;
Who have I got to complain to?
Ādittā nīhataṃ bhaṇḍaṃ,
When your things have been saved from a fire,
puna ḍayhitumicchasī”ti.
would you want them to be burnt again?”
❧
SN 10.6 Piyaṅkara: With Piyaṅkara
6. Piyaṅkarasutta
6. With Piyaṅkara
Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṃ paccuṭṭhāya dhammapadāni bhāsati.
Now at that time Venerable Anuruddha rose at the crack of dawn and recited passages of The Dharma.
Atha kho piyaṅkaramātā yakkhinī puttakaṃ evaṃ tosesi:
Then the native spirit Piyaṅkara’s Mother soothed her little child, saying:
“Mā saddaṃ kari piyaṅkara,
“Don’t make a sound, Piyaṅkara!
Bhikkhu dhammapadāni bhāsati;
A monk recites passages of The Dharma.
Api ca dhammapadaṃ vijāniya,
When we understand a passage,
Paṭipajjema hitāya no siyā.
we can practice for our welfare.
Pāṇesu ca saṃyamāmase,
Let us keep from harming living creatures,
Sampajānamusā na bhaṇāmase;
and speak no lying words.
Sikkhema susīlyamattano,
We should train ourselves well in ethics,
Api muccema pisācayoniyā”ti.
and hopefully we’ll be freed from the goblin realm.”
SN 10.7 Punabbasu: With Punabbasu
7. Punabbasusutta
7. With Punabbasu
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Now at that time the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about nirvana.
Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.
And those monks were paying heed, paying attention, engaging wholeheartedly, and lending an ear.
Atha kho punabbasumātā yakkhinī puttake evaṃ tosesi:
Then the native spirit Punabbasu’s Mother soothed her little children, saying:
“Tuṇhī uttarike hohi,
“Hush, little Uttarā!
tuṇhī hohi punabbasu;
Hush, Punabbasu!
Yāvāhaṃ buddhaseṭṭhassa,
For I want to listen to The Dharma
dhammaṃ sossāmi satthuno.
of the Teacher, the supreme Buddha.
Nibbānaṃ bhagavā āha,
Since the Blessed One spoke of nirvana,
sabbaganthappamocanaṃ;
the release from all ties,
Ativelā ca me hoti,
I have a lasting love
asmiṃ dhamme piyāyanā.
for this Dharma.
Piyo loke sako putto,
In this world, your own child is dear;
piyo loke sako pati;
in this world, your own husband is dear;
Tato piyatarā mayhaṃ,
but even greater than that is my love
assa dhammassa magganā.
for this Dharma’s quest.
Na hi putto pati vāpi,
For neither son nor husband,
piyo dukkhā pamocaye;
dear as they are, can free you from suffering;
Yathā saddhammassavanaṃ,
as listening to the true Dharma
dukkhā moceti pāṇinaṃ.
frees living creatures from suffering.
Loke dukkhaparetasmiṃ,
In this world mired in suffering,
Jarāmaraṇasaṃyute;
fettered by old age and death,
Jarāmaraṇamokkhāya,
I want to listen to The Dharma
Yaṃ dhammaṃ abhisambudhaṃ;
that the Buddha awakened to,
Taṃ dhammaṃ sotumicchāmi,
which frees you from old age and death.
Tuṇhī hohi punabbasū”ti.
So hush, Punabbasu!”
“Ammā na byāharissāmi,
“Mom, I’m not speaking,
tuṇhībhūtāyamuttarā;
and Uttarā is silent, too.
Dhammameva nisāmehi,
Pay attention just to The Dharma,
saddhammassavanaṃ sukhaṃ;
for it’s nice to listen to the true Dharma.
Saddhammassa anaññāya,
And it’s because we haven’t understood The Dharma
ammā dukkhaṃ carāmase.
that we’ve lived in suffering, Mom.
Esa devamanussānaṃ,
For those who are lost, gods and humans,
sammūḷhānaṃ pabhaṅkaro;
he shines a light.
Buddho antimasārīro,
The Buddha, bearing his final body,
dhammaṃ deseti cakkhumā”ti.
the Seer teaches Dhamma.”
“Sādhu kho paṇḍito nāma,
“It’s good that my child’s so astute,
putto jāto uresayo;
this child I bore and suckled!
Putto me buddhaseṭṭhassa,
My child loves the pure teaching
dhammaṃ suddhaṃ piyāyati.
of the supreme Buddha.
Punabbasu sukhī hohi,
Punabbasu, may you be happy!
ajjāhamhi samuggatā;
Today, I rise.
Diṭṭhāni ariyasaccāni,
Hear me too, Uttarā:
uttarāpi suṇātu me”ti.
I have seen the noble truths!”
❧
SN 10.8 Sudatta: With Sudatta
8. Sudattasutta
8. With Sudatta
Ekaṃ samayaṃ bhagavā rājagahe viharati sītavane.
At one time the Buddha was staying near Rājagaha in the Cool Grove.
Tena kho pana samayena anāthapiṇḍiko gahapati rājagahaṃ anuppatto hoti kenacideva karaṇīyena.
Now at that time the householder Anāthapiṇḍika had arrived at Rājagaha on some business.
Assosi kho anāthapiṇḍiko gahapati:
He heard
“buddho kira loke uppanno”ti.
a rumor that a Buddha had arisen in the world.
Tāvadeva ca pana bhagavantaṃ dassanāya upasaṅkamitukāmo hoti. Athassa anāthapiṇḍikassa gahapatissa etadahosi:
Right away he wanted to go and see the Buddha, but he thought:
“akālo kho ajja bhagavantaṃ dassanāya upasaṅkamituṃ.
“It’s too late to go and see the Buddha today.
Sve dānāhaṃ kālena bhagavantaṃ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji.
I’ll go and see him tomorrow.” He went to bed thinking of the Buddha.
Rattiyā sudaṃ tikkhattuṃ vuṭṭhāsi pabhātanti maññamāno.
During the night he got up three times thinking it was morning.
Atha kho anāthapiṇḍiko gahapati yena sivathikadvāraṃ tenupasaṅkami.
Then he approached the Sivaka Gate,
Amanussā dvāraṃ vivariṃsu.
and non-human beings opened it for him.
Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi.
But as he was leaving the city, light vanished and darkness appeared to him. He felt fear, terror, and goosebumps, and wanted to turn back.
Atha kho sivako yakkho antarahito saddamanussāvesi:
Then the invisible spirit Sivaka called out:
“Sataṃ hatthī sataṃ assā,
“A hundred elephants, a hundred horses,
Sataṃ assatarīrathā;
a hundred mule-drawn chariots,
Sataṃ kaññāsahassāni,
a hundred thousand maidens
Āmukkamaṇikuṇḍalā;
bedecked with jewels and earrings:
Ekassa padavītihārassa,
these are not worth a sixteenth part
Kalaṃ nāgghanti soḷasiṃ.
of a single forward stride!
Abhikkama gahapati,
Forward, householder!
abhikkama gahapati;
Forward, householder!
Abhikkamanaṃ te seyyo,
Going forward is better for you,
no paṭikkamanan”ti.
not turning back!”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi.
Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.
Dutiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi.
But for a second time, light vanished and darkness appeared to him. …
Dutiyampi kho sivako yakkho antarahito saddamanussāvesi:
For a second time the invisible spirit Sivaka called out …
Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṃ te seyyo,
“… Going forward is better for you,
no paṭikkamanan”ti.
not turning back!”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi.
Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.
Tatiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi.
But for a third time, light vanished and darkness appeared to him. …
Tatiyampi kho sivako yakkho antarahito saddamanussāvesi:
For a third time the invisible spirit Sivaka called out …
Abhikkama gahapati,
abhikkama gahapati;
Abhikkamanaṃ te seyyo,
“… Going forward is better for you,
no paṭikkamanan”ti.
not turning back!”
Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi.
Then darkness vanished and light appeared to Anāthapiṇḍika. His fear, terror, and goosebumps settled down.
Atha kho anāthapiṇḍiko gahapati yena sītavanaṃ yena bhagavā tenupasaṅkami.
Then the householder Anāthapiṇḍika went to the Cool Grove and approached the Buddha.
Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya abbhokāse caṅkamati.
Now at that time the Buddha had risen at the crack of dawn and was walking meditation in the open.
Addasā kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ.
He saw Anāthapiṇḍika coming off in the distance.
Disvāna caṅkamā orohitvā paññatte āsane nisīdi.
So he stepped down from the walking path, sat down on the seat spread out,
Nisajja kho bhagavā anāthapiṇḍikaṃ gahapatiṃ etadavoca:
and said to Anāthapiṇḍika:
“ehi, sudattā”ti.
“Come, Sudatta.”
Atha kho anāthapiṇḍiko gahapati, nāmena maṃ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:
Then Anāthapiṇḍika thought: “The Buddha calls my name!” Smiling and joyful, he bowed with his head to the Buddha’s feet and said to him:
“kacci, bhante, bhagavā sukhamasayitthā”ti?
“Sir, I trust the Buddha slept well?”
“Sabbadā ve sukhaṃ seti,
“A brahmin who is fully nirvana'd
brāhmaṇo parinibbuto;
always sleeps well.
Yo na limpati kāmesu,
Sensual pleasures slide off them,
sītibhūto nirūpadhi.
they’re cooled, free of attachments.
Sabbā āsattiyo chetvā,
Since they’ve cut off all clinging,
vineyya hadaye daraṃ;
and removed the stress from the heart,
Upasanto sukhaṃ seti,
the peaceful sleep well,
santiṃ pappuyya cetasā”ti.
abiding in peace of mind.”
end of section [10.8 - SN 10.8 Sudatta: With Sudatta] ❧
SN 10.9 Paṭhamasukkā: With the Nun Sukkā (1st)
9. Paṭhamasukkāsutta
9. With the Nun Sukkā (1st)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena sukkā bhikkhunī mahatiyā parisāya parivutā dhammaṃ deseti.
Now, at that time the nun Sukkā was teaching Dhamma, surrounded by a large assembly.
Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then a native spirit was so devoted to Sukkā that he went street to street and square to square, and on that occasion recited these verses:
“Kiṃ me katā rājagahe manussā,
“What’s up with these people in Rājagaha?
Madhupītāva seyare;
They sleep like they’ve been drinking mead!
Ye sukkaṃ na payirupāsanti,
They don’t attend on Sukkā
Desentiṃ amataṃ padaṃ.
as she’s teaching the deathless state.
Tañca pana appaṭivānīyaṃ,
But the wise—
Asecanakamojavaṃ;
it’s as if they drink it up,
Pivanti maññe sappaññā,
so irresistible, delicious, and nutritious,
Valāhakamiva panthagū”ti.
like travelers enjoying a cool cloud.”
SN 10.10 Dutiyasukkā: With the Nun Sukkā (2nd)
10. Dutiyasukkāsutta
10. With the Nun Sukkā (2nd)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aññataro upāsako sukkāya bhikkhuniyā bhojanaṃ adāsi.
Now at that time a certain lay follower gave food to the nun Sukkā.
Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then a native spirit was so devoted to Sukkā that he went street to street and square to square, and on that occasion recited these verses:
“Puññaṃ vata pasavi bahuṃ,
“O! He has made so much merit!
Sappañño vatāyaṃ upāsako;
That lay follower is so very wise.
Yo sukkāya adāsi bhojanaṃ,
He just gave food to Sukkā,
Sabbaganthehi vippamuttiyā”ti.
who is released from all ties.”
SN 10.11 Cīrā: With the Nun Cīrā
11. Cīrāsutta
11. With the Nun Cīrā
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aññataro upāsako cīrāya bhikkhuniyā cīvaraṃ adāsi.
Now at that time a certain lay follower gave a robe to the nun Cīrā.
Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Then a native spirit was so devoted to Cīrā that he went street to street and square to square, and on that occasion recited these verses:
“Puññaṃ vata pasavi bahuṃ,
“O! He has made so much merit!
Sappañño vatāyaṃ upāsako;
That lay-follower is so very wise.
Yo cīrāya adāsi cīvaraṃ,
He gave a robe to Cīrā,
Sabbayogehi vippamuttiyā”ti.
who is released from all bonds.”
SN 10.12 Āḷavaka: With Āḷavaka
12. Āḷavakasutta
12. With Āḷavaka
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane.
At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka.
Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then the native spirit Āḷavaka went up to the Buddha, and said to him:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Sādhāvuso”ti bhagavā nikkhami.
Saying, “All right, sir,” the Buddha went out.
“Pavisa, samaṇā”ti.
“Get in, ascetic!”
“Sādhāvuso”ti bhagavā pāvisi.
Saying, “All right, sir,” the Buddha went in.
Dutiyampi kho āḷavako yakkho bhagavantaṃ etadavoca:
And for a second time the native spirit Āḷavaka said to the Buddha:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Sādhāvuso”ti bhagavā nikkhami.
Saying, “All right, sir,” the Buddha went out.
“Pavisa, samaṇā”ti.
“Get in, ascetic!”
“Sādhāvuso”ti bhagavā pāvisi.
Saying, “All right, sir,” the Buddha went in.
Tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca:
And for a third time the native spirit Āḷavaka said to the Buddha:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Sādhāvuso”ti bhagavā nikkhami.
Saying, “All right, sir,” the Buddha went out.
“Pavisa, samaṇā”ti.
“Get in, ascetic!”
“Sādhāvuso”ti bhagavā pāvisi.
Saying, “All right, sir,” the Buddha went in.
Catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca:
And for a fourth time the native spirit Āḷavaka said to the Buddha:
“nikkhama, samaṇā”ti.
“Get out, ascetic!”
“Na khvāhaṃ taṃ, āvuso, nikkhamissāmi.
“No, sir, I won’t get out.
Yaṃ te karaṇīyaṃ taṃ karohī”ti.
Do whatever you have to do.”
“Pañhaṃ taṃ, samaṇa, pucchissāmi.
“I will ask you a question, ascetic.
Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.
If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”
“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya.
“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me.
Api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti ().
But anyway, ask what you wish.”
“Kiṃsūdha vittaṃ purisassa seṭṭhaṃ,
“What’s a person’s best wealth?
Kiṃsu suciṇṇaṃ sukhamāvahāti;
What brings happiness when practiced well?
Kiṃsu have sādutaraṃ rasānaṃ,
What’s the sweetest taste of all?
Kathaṃjīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life: how do they live?”
“Saddhīdha vittaṃ purisassa seṭṭhaṃ,
“Faith here is a person’s best wealth.
Dhammo suciṇṇo sukhamāvahāti;
The Dharma brings happiness when practiced well.
Saccaṃ have sādutaraṃ rasānaṃ,
Truth is the sweetest taste of all.
Paññājīviṃ jīvitamāhu seṭṭhan”ti.
The one who they say has the best life lives by wisdom.”
“Kathaṃsu tarati oghaṃ,
“How do you cross the flood?
kathaṃsu tarati aṇṇavaṃ;
How do you cross the deluge?
Kathaṃsu dukkhamacceti,
How do you get over suffering?
kathaṃsu parisujjhatī”ti.
How do you get purified?”
“Saddhāya tarati oghaṃ,
“By faith you cross the flood,
appamādena aṇṇavaṃ;
and by assiduity the deluge.
Vīriyena dukkhamacceti,
By energy you get past suffering,
paññāya parisujjhatī”ti.
and you’re purified by wisdom.”
“Kathaṃsu labhate paññaṃ,
“How do you get wisdom?
kathaṃsu vindate dhanaṃ;
How do you earn wealth?
Kathaṃsu kittiṃ pappoti,
How do you get a good reputation?
kathaṃ mittāni ganthati;
How do you hold on to friends?
Asmā lokā paraṃ lokaṃ,
How do the departed not grieve
kathaṃ pecca na socatī”ti.
when passing from this world to the next?”
“Saddahāno arahataṃ,
“One who is assiduous and discerning
dhammaṃ nibbānapattiyā;
gains wisdom by wanting to learn,
Sussūsaṃ labhate paññaṃ,
having faith in the perfected ones,
appamatto vicakkhaṇo.
and The Dharma for becoming nirvana'd.
Patirūpakārī dhuravā,
Being responsible, acting appropriately,
uṭṭhātā vindate dhanaṃ;
and working hard you earn wealth.
Saccena kittiṃ pappoti,
Truthfulness wins you a good reputation.
dadaṃ mittāni ganthati;
You hold on to friends by giving.
Asmā lokā paraṃ lokaṃ,
That’s how the departed do not grieve
evaṃ pecca na socati.
when passing from this world to the next.
Yassete caturo dhammā,
A faithful householder
saddhassa gharamesino;
who has these four qualities
Saccaṃ dhammo dhiti cāgo,
does not grieve after passing away:
sa ve pecca na socati.
truth, dharma, steadfastness, and generosity.
Iṅgha aññepi pucchassu,
Go ahead, ask others as well,
puthū samaṇabrāhmaṇe;
there are many ascetics and brahmins.
Yadi saccā dhammā cāgā,
See whether anything better is found
khantyā bhiyyodha vijjatī”ti.
than truth, self-control, generosity, and patience.”
“Kathaṃ nu dāni puccheyyaṃ,
“Why now would I question
puthū samaṇabrāhmaṇe;
the many ascetics and brahmins?
Yohaṃ ajja pajānāmi,
Today I understand
yo attho samparāyiko.
what’s good for the next life.
Atthāya vata me buddho,
It was truly for my benefit
vāsāyāḷavimāgamā;
that the Buddha came to stay at Āḷavī.
Yohaṃ ajja pajānāmi,
Today I understand
yattha dinnaṃ mahapphalaṃ.
where a gift is very fruitful.
So ahaṃ vicarissāmi,
I myself will journey
Gāmā gāmaṃ purā puraṃ;
village to village, town to town,
Namassamāno sambuddhaṃ,
paying homage to the Buddha,
Dhammassa ca sudhammatan”ti.
and the natural excellence of The Dharma!”
Yakkhasaṃyuttaṃ samattaṃ.
The Linked Discourses with Native Spirits are complete.
end of section [10..1.. - SN 10 vagga 1 Indaka: With Indaka] ❧
SN 11 Sakka Saṃyutta: Connected Discourses with Sakka
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 11
Linked Discourses 11
+ § – SN 11 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 11.1 Suvīra: With Suvīra
1. Suvīrasutta
1. With Suvīra
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:
“Bhūtapubbaṃ, bhikkhave, asurā deve abhiyaṃsu.
“Once upon a time, monks, the demons marched against the gods.
Atha kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi:
Then Sakka, lord of gods, addressed the god Suvīra:
‘ete, tāta suvīra, asurā deve abhiyanti.
‘Dear Suvīra, the demons march against the gods!
Gaccha, tāta suvīra, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā pamādaṃ āpādesi.
‘Yes, lord,’ replied Suvīra. But he fell into negligence.
Dutiyampi kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi:
For a second time Sakka addressed Suvīra:
‘ete, tāta suvīra, asurā deve abhiyanti.
‘Dear Suvīra, the demons march against the gods!
Gaccha, tāta suvīra, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā dutiyampi pamādaṃ āpādesi.
‘Yes, lord,’ replied Suvīra. But for a second time he fell into negligence.
Tatiyampi kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi:
For a third time Sakka addressed Suvīra:
‘ete, tāta suvīra, asurā deve abhiyanti.
‘Dear Suvīra, the demons march against the gods!
Gaccha, tāta suvīra, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā tatiyampi pamādaṃ āpādesi.
‘Yes, lord,’ replied Suvīra. But for a third time he fell into negligence.
Atha kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ gāthāya ajjhabhāsi:
Then Sakka addressed the god Suvīra in verse:
‘Anuṭṭhahaṃ avāyāmaṃ,
‘Suvīra, go to that place
sukhaṃ yatrādhigacchati;
where you can achieve happiness
Suvīra tattha gacchāhi,
without working for it or trying hard—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Alasvassa anuṭṭhātā,
‘That a lazy man who does no work,
na ca kiccāni kāraye;
and doesn’t do his duty,
Sabbakāmasamiddhassa,
should fulfill all his desires:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Yatthālaso anuṭṭhātā,
‘Suvīra, go to that place
accantaṃ sukhamedhati;
where a lazy man who does no work
Suvīra tattha gacchāhi,
prospers in unending happiness—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Akammunā devaseṭṭha,
‘O Sakka, best of gods,
sakka vindemu yaṃ sukhaṃ;
that we might find the happiness
Asokaṃ anupāyāsaṃ,
that’s sorrowless, unstressed:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Sace atthi akammena,
‘If there exists anyone anywhere
koci kvaci na jīvati;
who can can live happily without working,
Nibbānassa hi so maggo,
that surely would be nirvana’s path!
suvīra tattha gacchāhi;
Go there, Suvīra,
Mañca tattheva pāpayā’ti.
and take me with you!’
So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati.
So, monks, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the Thirty-Three—will speak in praise of initiative and energy.
Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.
But since you have gone forth in such a well explained Dharma and Training, it would be truly beautiful for you to try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized!”
❧
SN 11.2 Susīma: With Susīma
2. Susīmasutta
2. With Susīma
Sāvatthiyaṃ.
At Sāvatthī.
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:
“Bhūtapubbaṃ, bhikkhave, asurā deve abhiyaṃsu.
“Once upon a time, monks, the demons marched against the gods.
Atha kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi:
Then Sakka, lord of gods, addressed the god Susīma:
‘ete, tāta susīma, asurā deve abhiyanti.
‘Dear Susīma, the demons march against the gods!
Gaccha, tāta susīma, asure paccuyyāhī’ti.
Go, and march against the demons!’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, susīmo devaputto sakkassa devānamindassa paṭissutvā pamādaṃ āpādesi.
‘Yes, lord,’ replied Susīma. But he fell into negligence.
Dutiyampi kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi … pe …
For a second time …
dutiyampi pamādaṃ āpādesi.
Tatiyampi kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi … pe …
For a third time …
tatiyampi pamādaṃ āpādesi.
Atha kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ gāthāya ajjhabhāsi:
Then Sakka addressed the god Susīma in verse:
‘Anuṭṭhahaṃ avāyāmaṃ,
‘Susīma, go to that place
sukhaṃ yatrādhigacchati;
where you can achieve happiness
Susīma tattha gacchāhi,
without working for it or trying hard—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Alasvassa anuṭṭhātā,
‘That a lazy man who does no work,
na ca kiccāni kāraye;
and doesn’t do his duty,
Sabbakāmasamiddhassa,
should fulfill all his desires:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Yatthālaso anuṭṭhātā,
‘Susīma, go to that place
accantaṃ sukhamedhati;
where a lazy man who does no work
Susīma tattha gacchāhi,
prospers in unending happiness—
mañca tattheva pāpayā’ti.
and take me with you!’
‘Akammunā devaseṭṭha,
‘O Sakka, best of gods,
sakka vindemu yaṃ sukhaṃ;
that we might find the happiness
Asokaṃ anupāyāsaṃ,
that’s sorrowless, unstressed:
taṃ me sakka varaṃ disā’ti.
Sakka, grant me this boon!’
‘Sace atthi akammena,
‘If there exists anywhere a place
koci kvaci na jīvati;
where you can live happily without working,
Nibbānassa hi so maggo,
that surely would be nirvana’s path!
susīma tattha gacchāhi;
Susīma, go to that place
Mañca tattheva pāpayā’ti.
and take me with you!’
So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati.
So, monks, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the Thirty-Three—will speak in praise of initiative and energy.
Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.
But since you have gone forth in such a well explained Dharma and Training, it would be truly beautiful for you to try hard, strive, and make an effort to attain the unattained, achieve the unachieved, and realize the unrealized!”
❧
SN 11.3 Dhajagga: The Banner’s Crest
3. Dhajaggasutta
3. The Banner’s Crest
Sāvatthiyaṃ.
At Sāvatthī.
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:
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse āmantesi:
Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘Sace, mārisā, devānaṃ saṅgāmagatānaṃ uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye dhajaggaṃ ullokeyyātha.
‘Good sirs, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest.
Mamañhi vo dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce me dhajaggaṃ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṃ ullokeyyātha.
If you can’t see my banner’s crest, then look up at the banner’s crest of Pajāpati, king of gods.
Pajāpatissa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce pajāpatissa devarājassa dhajaggaṃ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṃ ullokeyyātha.
If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods.
Varuṇassa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce varuṇassa devarājassa dhajaggaṃ ullokeyyātha, atha īsānassa devarājassa dhajaggaṃ ullokeyyātha.
If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods.
Īsānassa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissatī’ti.
Then your fear and terror will go away.’
Taṃ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṃ ullokayataṃ, pajāpatissa vā devarājassa dhajaggaṃ ullokayataṃ, varuṇassa vā devarājassa dhajaggaṃ ullokayataṃ, īsānassa vā devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyethāpi nopi pahīyetha.
However, when they look up at those banner’s crests their fear and terror might go away or it might not.
Taṃ kissa hetu?
Why is that?
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.
Because Sakka is not free of greed, hate, and delusion. He gets fearful, scared, terrified, and runs away.
Ahañca kho, bhikkhave, evaṃ vadāmi:
But, monks, I say this:
‘sace tumhākaṃ, bhikkhave, araññagatānaṃ vā rukkhamūlagatānaṃ vā suññāgāragatānaṃ vā uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye anussareyyātha:
If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me:
“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.’
Mamañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce maṃ anussareyyātha, atha dhammaṃ anussareyyātha:
If you can’t recollect me, then recollect The Dharma:
“svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
‘The Dharma 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.’
Dhammañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
No ce dhammaṃ anussareyyātha, atha saṅghaṃ anussareyyātha:
If you can’t recollect The Dharma, then recollect 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.’
Saṅghañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.
Then your fear and terror will go away.
Taṃ kissa hetu?
Why is that?
Tathāgato hi, bhikkhave, arahaṃ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.
Because the Realized One is free of greed, hate, and delusion. He does not get fearful, scared, terrified, or run away.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Araññe rukkhamūle vā,
“In the wilderness, at a tree’s root,
suññāgāreva bhikkhavo;
or an empty hut, O monks,
Anussaretha sambuddhaṃ,
recollect the Buddha,
bhayaṃ tumhāka no siyā.
and no fear will come to you.
No ce buddhaṃ sareyyātha,
If you can’t recollect the Buddha—
lokajeṭṭhaṃ narāsabhaṃ;
the eldest in the world, the bull of a man—
Atha dhammaṃ sareyyātha,
then recollect The Dharma,
niyyānikaṃ sudesitaṃ.
emancipating, well taught.
No ce dhammaṃ sareyyātha,
If you can’t recollect The Dharma—
niyyānikaṃ sudesitaṃ;
emancipating, well taught—
Atha saṅghaṃ sareyyātha,
then recollect the Saṅgha,
puññakkhettaṃ anuttaraṃ.
the supreme field of merit.
Evaṃ buddhaṃ sarantānaṃ,
Thus recollecting the Buddha,
Dhammaṃ saṅghañca bhikkhavo;
The Dharma, and the Saṅgha, monks,
Bhayaṃ vā chambhitattaṃ vā,
fear and terror
Lomahaṃso na hessatī”ti.
and goosebumps will be no more.”
❧
SN 11.4 Vepacitti: With Vepacitti
4. Vepacittisutta
4. With Vepacitti
Sāvatthinidānaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, vepacitti asurindo asure āmantesi:
Then Vepacitti, lord of demons, addressed the demons:
‘sace, mārisā, devānaṃ asurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.
‘My good sirs, if the demons defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the castle of demons.’
Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi:
Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘sace, mārisā, devānaṃ asurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti.
‘My good sirs, if the gods defeat the demons in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Sudhamma hall of the gods.’
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu.
In that battle the gods won and the demons lost.
Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammasabhaṃ.
So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Sudhamma hall of the gods.
Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṃ devānamindaṃ sudhammasabhaṃ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati.
And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāhi ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Bhayā nu maghavā sakka,
‘O Maghavā, O Sakka,
dubbalyā no titikkhasi;
is it from fear or from weakness
Suṇanto pharusaṃ vācaṃ,
that you put up with such harsh words
sammukhā vepacittino’ti.
in the presence of Vepacitti?’
‘Nāhaṃ bhayā na dubbalyā,
‘It’s not out of fear or weakness
khamāmi vepacittino;
that I’m patient with Vepacitti.
Kathañhi mādiso viññū,
For how can a sensible person like me
bālena paṭisaṃyuje’ti.
get in a fight with a fool?’
‘Bhiyyo bālā pabhijjeyyuṃ,
‘Fools would vent even more
no cassa paṭisedhako;
if there’s no-one to put a stop to them.
Tasmā bhusena daṇḍena,
So a wise one should stop
dhīro bālaṃ nisedhaye’ti.
a fool with forceful punishment.’
‘Etadeva ahaṃ maññe,
‘I think that this is the only way
bālassa paṭisedhanaṃ;
to put a stop to a fool:
Paraṃ saṅkupitaṃ ñatvā,
when you know that the other is upset,
yo sato upasammatī’ti.
be rememberful and stay calm.’
‘Etadeva titikkhāya,
‘I see this flaw, Vāsava,
vajjaṃ passāmi vāsava;
in just being patient.
Yadā naṃ maññati bālo,
When a fool thinks:
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear,”
Ajjhāruhati dummedho,
the idiot will go after you even harder,
gova bhiyyo palāyinan’ti.
like a cow chasing someone who runs away.’
‘Kāmaṃ maññatu vā mā vā,
‘Let him think this if he wishes, or not—
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear.”
Sadatthaparamā atthā,
Of goals culminating in one’s own good,
khantyā bhiyyo na vijjati.
none better than patience is found.
Yo have balavā santo,
When a strong person
dubbalassa titikkhati;
puts up with a weakling,
Tamāhu paramaṃ khantiṃ,
they call that the ultimate patience,
niccaṃ khamati dubbalo.
for a weakling must always be patient.
Abalaṃ taṃ balaṃ āhu,
The strength of folly
yassa bālabalaṃ balaṃ;
is really just weakness, they say.
Balassa dhammaguttassa,
But no-one can challenge a person
paṭivattā na vijjati.
who’s strong because guarded by The Dharma.
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unfamiliar with The Dharma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā’ti.
to be a fool.’
So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento khantisoraccassa vaṇṇavādī bhavissati.
So, monks, even Sakka, lord of gods—while living off of the fruit of his good and bad deeds, and ruling as sovereign lord over these gods of the Thirty-Three—will speak in praise of patience and gentleness.
Idha kho taṃ, bhikkhave, sobhetha yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.
But since you have gone forth in such a well explained Dharma and Training, it would be truly beautiful for you to be patient and gentle!”
end of section [11.4 - SN 11.4 Vepacitti: With Vepacitti] ❧
SN 11.5 Subhāsitajaya: Victory by Good Speech
5. Subhāsitajayasutta
5. Victory by Good Speech
Sāvatthinidānaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti, lord of demons, said to Sakka, lord of gods:
‘hotu, devānaminda, subhāsitena jayo’ti.
‘Lord of gods, let there be victory by fine words!’
‘Hotu, vepacitti, subhāsitena jayo’ti.
‘Vepacitti, let there be victory by fine words!’
Atha kho, bhikkhave, devā ca asurā ca pārisajje ṭhapesuṃ:
Then the gods and the demons appointed a panel of judges, saying:
‘ime no subhāsitadubbhāsitaṃ ājānissantī’ti.
‘These will understand our good and bad statements.’
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti, lord of demons, said to Sakka, lord of gods:
‘bhaṇa, devānaminda, gāthan’ti.
‘Lord of gods, recite a verse!’
Evaṃ vutte, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ etadavoca:
When he said this, Sakka said to him:
‘tumhe khvettha, vepacitti, pubbadevā.
‘Vepacitti, you are the elder god here.
Bhaṇa, vepacitti, gāthan’ti.
Recite a verse.’
Evaṃ vutte, bhikkhave, vepacitti asurindo imaṃ gāthaṃ abhāsi:
So Vepacitti recited this verse:
‘Bhiyyo bālā pabhijjeyyuṃ,
‘Fools would vent even more
no cassa paṭisedhako;
if there’s no-one to put a stop to them.
Tasmā bhusena daṇḍena,
So an intelligent person should stop
dhīro bālaṃ nisedhaye’ti.
a fool with forceful punishment.’
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṃsu, devā tuṇhī ahesuṃ.
The demons applauded Vepacitti’s verse, while the gods remained silent.
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti said to Sakka:
‘bhaṇa, devānaminda, gāthan’ti.
‘Lord of gods, recite a verse!’
Evaṃ vutte, bhikkhave, sakko devānamindo imaṃ gāthaṃ abhāsi:
So Sakka recited this verse:
‘Etadeva ahaṃ maññe,
‘I think that this is the only way
bālassa paṭisedhanaṃ;
to put a stop to a fool:
Paraṃ saṅkupitaṃ ñatvā,
when you know that the other is upset,
yo sato upasammatī’ti.
be rememberful and stay calm.’
Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṃsu, asurā tuṇhī ahesuṃ.
The gods applauded Sakka’s verse, while the demons remained silent.
Atha kho, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ etadavoca:
Then Sakka said to Vepacitti:
‘bhaṇa, vepacitti, gāthan’ti.
‘Vepacitti, recite a verse!’
Evaṃ vutte, bhikkhave, vepacitti asurindo imaṃ gāthaṃ abhāsi:
So Vepacitti recited this verse:
‘Etadeva titikkhāya,
‘I see this flaw, Vāsava,
vajjaṃ passāmi vāsava;
in just being patient.
Yadā naṃ maññati bālo,
When a fool thinks:
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear,”
Ajjhāruhati dummedho,
the idiot will go after you even harder,
gova bhiyyo palāyinan’ti.
like a cow chasing someone who runs away.’
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṃsu, devā tuṇhī ahesuṃ.
The demons applauded Vepacitti’s verse, while the gods remained silent.
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca:
Then Vepacitti said to Sakka:
‘bhaṇa, devānaminda, gāthan’ti.
‘Lord of gods, recite a verse!’
Evaṃ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi:
So Sakka recited this verse:
‘Kāmaṃ maññatu vā mā vā,
‘Let him think this if he wishes, or not—
bhayā myāyaṃ titikkhati;
“He puts up with me out of fear.”
Sadatthaparamā atthā,
Of goals culminating in one’s own good,
khantyā bhiyyo na vijjati.
none better than patience is found.
Yo have balavā santo,
When a strong person
dubbalassa titikkhati;
puts up with a weakling,
Tamāhu paramaṃ khantiṃ,
they call that the ultimate patience,
niccaṃ khamati dubbalo.
for a weakling must always be patient.
Abalaṃ taṃ balaṃ āhu,
The strength of folly
yassa bālabalaṃ balaṃ;
is really just weakness, they say.
Balassa dhammaguttassa,
But no-one can challenge a person
paṭivattā na vijjati.
who’s strong because guarded by The Dharma.
Tasseva tena pāpiyo,
When you get angry at an angry person
yo kuddhaṃ paṭikujjhati;
you just make things worse for yourself.
Kuddhaṃ appaṭikujjhanto,
When you don’t get angry at an angry person
saṅgāmaṃ jeti dujjayaṃ.
you win a battle hard to win.
Ubhinnamatthaṃ carati,
When you know that the other is angry,
attano ca parassa ca;
you act for the good of both
Paraṃ saṅkupitaṃ ñatvā,
yourself and the other
yo sato upasammati.
if you’re rememberful and stay calm.
Ubhinnaṃ tikicchantānaṃ,
People unfamiliar with The Dharma
attano ca parassa ca;
consider one who heals both
Janā maññanti bāloti,
oneself and the other
ye dhammassa akovidā’ti.
to be a fool.’
Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṃsu, asurā tuṇhī ahesuṃ.
The gods applauded Sakka’s verses, while the demons remained silent.
Atha kho, bhikkhave, devānañca asurānañca pārisajjā etadavocuṃ:
Then the panel of judges consisting of both gods and demons said this:
‘bhāsitā kho vepacittinā asurindena gāthāyo.
‘The verses spoken by Vepacitti
Tā ca kho sadaṇḍāvacarā sasatthāvacarā, iti bhaṇḍanaṃ iti viggaho iti kalaho.
evoke punishment and violence. That’s how you get arguments, quarrels, and disputes.
Bhāsitā kho sakkena devānamindena gāthāyo.
The verses spoken by Sakka
Tā ca kho adaṇḍāvacarā asatthāvacarā, iti abhaṇḍanaṃ iti aviggaho iti akalaho.
don’t evoke punishment and violence. That’s how you stay free of arguments, quarrels, and disputes.
Sakkassa devānamindassa subhāsitena jayo’ti.
Sakka, lord of gods, wins victory by fine words!’
Iti kho, bhikkhave, sakkassa devānamindassa subhāsitena jayo ahosī”ti.
And that’s how Sakka came to win victory by fine words.”
end of section [11.5 - SN 11.5 Subhāsitajaya: Victory by Good Speech] ❧
SN 11.6 Kulāvaka: Bird Nests
6. Kulāvakasutta
6. Bird Nests
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
“Once upon a time, monks, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājiniṃsu.
In that battle the demons won and the gods lost.
Parājitā ca kho, bhikkhave, devā apāyaṃsveva uttarenamukhā, abhiyaṃsveva ne asurā.
Defeated, the gods fled north with the demons in pursuit.
Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṃ gāthāya ajjhabhāsi:
Then Sakka, lord of gods, addressed his charioteer Mātali in verse:
‘Kulāvakā mātali simbalismiṃ,
‘Mātali, don’t ram the bird nests
Īsāmukhena parivajjayassu;
in the red silk-cotton woods with your chariot pole.
Kāmaṃ cajāma asuresu pāṇaṃ,
I’d rather give up our lives to the demons
Māyime dijā vikulāvakā ahesun’ti.
than deprive these birds of their nests.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ paccudāvattesi.
‘Yes, lord,’ replied Mātali. And he turned the chariot back around, with its team of a thousand thoroughbreds.
Atha kho, bhikkhave, asurānaṃ etadahosi:
Then the demons thought:
‘paccudāvatto kho dāni sakkassa devānamindassa sahassayutto ājaññaratho.
‘Now Sakka’s chariot has turned back.
Dutiyampi kho devā asurehi saṅgāmessantī’ti bhītā asurapurameva pāvisiṃsu.
The demons will have to fight the gods a second time!’ Terrified, they retreated right away to the castle of the demons.
Iti kho, bhikkhave, sakkassa devānamindassa dhammena jayo ahosī”ti.
And that’s how Sakka came to win victory by dharma.”
SN 11.7 Nadubbhiya: Not Betray
7. Nadubbhiyasutta
7. Not Betray
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Once upon a time, monks, as Sakka, lord of gods, was in private retreat this thought came to his mind:
‘yopi me assa supaccatthiko tassapāhaṃ na dubbheyyan’ti.
‘I should never betray even a sworn enemy.’
Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami.
And then Vepacitti, lord of demons, knowing what Sakka was thinking, approached him.
Addasā kho, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ dūratova āgacchantaṃ.
Sakka saw Vepacitti coming off in the distance,
Disvāna vepacittiṃ asurindaṃ etadavoca:
and said to him:
‘tiṭṭha, vepacitti, gahitosī’ti.
‘Stop, Vepacitti, you’re caught!’
‘Yadeva te, mārisa, pubbe cittaṃ, tadeva tvaṃ mā pajahāsī’ti.
‘Dear sir, don’t give up the idea you just had!’
‘Sapassu ca me, vepacitti, adubbhāyā’ti.
‘Swear, Vepacitti, that you won’t betray me.’
‘Yaṃ musā bhaṇato pāpaṃ,
‘Whatever bad things happen to a liar,
Yaṃ pāpaṃ ariyūpavādino;
or to someone who slanders the noble ones,
Mittadduno ca yaṃ pāpaṃ,
or to someone who betrays a friend,
Yaṃ pāpaṃ akataññuno;
or to someone who’s ungrateful:
Tameva pāpaṃ phusatu,
the same bad things impact
Yo te dubbhe sujampatī’”ti.
anyone who betrays you, Sujā’s husband.’”
SN 11.8 Verocanaasurinda: Verocana, Lord of Demons
8. Verocanaasurindasutta
8. Verocana, Lord of Demons
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then Sakka, lord of gods, and Verocana, lord of demons, approached the Buddha and stationed themselves one by each door-post.
Atha kho verocano asurindo bhagavato santike imaṃ gāthaṃ abhāsi:
Then Verocana recited this verse in the Buddha’s presence:
“Vāyametheva puriso,
“A man should make an effort
yāva atthassa nipphadā;
until his goal is accomplished.
Nipphannasobhano attho,
When goals are accomplished they shine:
verocanavaco idan”ti.
this is the word of Verocana!”
“Vāyametheva puriso,
“A man should make an effort
yāva atthassa nipphadā;
until his goal is accomplished.
Nipphannasobhano attho,
Of goals that shine when accomplished,
khantyā bhiyyo na vijjatī”ti.
none better than patience is found.”
“Sabbe sattā atthajātā,
“All beings are goal-orientated,
tattha tattha yathārahaṃ;
as befits them in each case.
Saṃyogaparamā tveva,
But connection is the ultimate
sambhogā sabbapāṇinaṃ;
of pleasures for all living creatures.
Nipphannasobhano attho,
When goals are accomplished they shine:
verocanavaco idan”ti.
this is the word of Verocana!”
“Sabbe sattā atthajātā,
“All beings are goal-orientated,
tattha tattha yathārahaṃ;
as befits them in each case.
Saṃyogaparamā tveva,
But connection is the ultimate
sambhogā sabbapāṇinaṃ;
of pleasures for all living creatures.
Nipphannasobhano attho,
Of goals that shine when accomplished,
khantyā bhiyyo na vijjatī”ti.
none better than patience is found.”
❧
SN 11.9 Araññāyatanaisi: Hermits in the Wilderness
9. Araññāyatanaisisutta
9. Hermits in the Wilderness
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti.
“Once upon a time, monks, several hermits who were ethical, of good character, settled in leaf huts in a wilderness region.
Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṃsu.
Then Sakka, lord of gods, and Vepacitti, lord of demons, went to those hermits.
Atha kho, bhikkhave, vepacitti asurindo paṭaliyo upāhanā ārohitvā khaggaṃ olaggetvā chattena dhāriyamānena aggadvārena assamaṃ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami.
Then Vepacitti put on his boots, strapped on his sword, and, carrying a sunshade, entered the hermitage through the main gate. He walked right past those hermits, keeping them at a distance.
Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṃ aññesaṃ datvā chattaṃ apanāmetvā dvāreneva assamaṃ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṃ pañjaliko namassamāno aṭṭhāsi.
Then Sakka took off his boots, gave his sword to others, and, putting down his sunshade, entered the hermitage through a gate he happened upon. He stood downwind of those hermits, revering them with joined palms.
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṃ devānamindaṃ gāthāya ajjhabhāsiṃsu:
Then those hermits addressed Sakka in verse:
‘Gandho isīnaṃ ciradikkhitānaṃ,
‘When hermits have been long ordained,
Kāyā cuto gacchati mālutena;
the odor of their bodies goes with the wind.
Ito paṭikkamma sahassanetta,
You’d better leave, O thousand-eyed!
Gandho isīnaṃ asuci devarājā’ti.
The odor of the hermits is unclean, king of gods.’
‘Gandho isīnaṃ ciradikkhitānaṃ,
‘When hermits have been long ordained,
Kāyā cuto gacchatu mālutena;
let the odor of their bodies go with the wind.
Sucitrapupphaṃ sirasmiṃva mālaṃ,
We yearn for this odor, sirs,
Gandhaṃ etaṃ paṭikaṅkhāma bhante;
like a colorful crown of flowers.
Na hettha devā paṭikūlasaññino’”ti.
The gods don’t see it as repulsive.’”
SN 11.10 Samuddaka: Hermits by the Ocean
10. Samuddakasutta
10. Hermits by the Ocean
Sāvatthiyaṃ.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti.
“Once upon a time, monks, several hermits who were ethical, of good character, settled in leaf huts by the ocean.
Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi.
Now at that time a battle was fought between the gods and the demons.
Atha kho, bhikkhave, tesaṃ isīnaṃ sīlavantānaṃ kalyāṇadhammānaṃ etadahosi:
Then the hermits thought:
‘dhammikā kho devā, adhammikā asurā.
‘The gods are Dharmic, the demons are non-Dharmic.
Siyāpi no asurato bhayaṃ.
We may be at risk from the demons.
Yannūna mayaṃ sambaraṃ asurindaṃ upasaṅkamitvā abhayadakkhiṇaṃ yāceyyāmā’ti.
Why don’t we approach Sambara, lord of demons, and beg him for a pledge of safety.’
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṃ.
Then, as easily as a strong person would extend or contract their arm, those hermits vanished from those leaf huts by the ocean and reappeared in Sambara’s presence.
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṃ asurindaṃ gāthāya ajjhabhāsiṃsu:
Then those hermits addressed Sambara in verse:
‘Isayo sambaraṃ pattā,
‘The hermits have come to Sambara
yācanti abhayadakkhiṇaṃ;
to beg for a pledge of safety.
Kāmaṅkaro hi te dātuṃ,
For you can give them what you wish,
bhayassa abhayassa vā’ti.
whether danger or safety.’
‘Isīnaṃ abhayaṃ natthi,
‘There is no safety for hermits,
duṭṭhānaṃ sakkasevinaṃ;
the hated associates of Sakka!
Abhayaṃ yācamānānaṃ,
Though you beg me for your safety,
bhayameva dadāmi vo’ti.
I’ll only give you fear!’
‘Abhayaṃ yācamānānaṃ,
‘Though we beg you for our safety,
bhayameva dadāsi no;
you give us only fear.
Paṭiggaṇhāma te etaṃ,
This is what we get from you:
akkhayaṃ hotu te bhayaṃ.
may endless peril come to you!
Yādisaṃ vapate bījaṃ,
Whatever kind of seed you sow,
tādisaṃ harate phalaṃ;
that is the fruit you reap.
Kalyāṇakārī kalyāṇaṃ,
A doer of good gets good,
pāpakārī ca pāpakaṃ;
a doer of bad gets bad.
Pavuttaṃ tāta te bījaṃ,
You have sown your own seed, friend,
phalaṃ paccanubhossasī’ti.
now you’ll experience the fruit.’
Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṃ asurindaṃ abhisapitvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṃ.
Then those hermits, having cursed Sambara, as easily as a strong person would extend or contract their arm, vanished from Sambara’s presence and reappeared in those leaf huts by the ocean.
Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṃ tikkhattuṃ ubbijjī”ti.
But after being cursed by the hermits, Sambara woke in alarm three times that night.”
end of section [11..1.. - SN 11 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 11 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
11. Vatapadasutta
11. Vows
Sāvatthiyaṃ.
At Sāvatthī.
“Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.
“monks, in a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Katamāni satta vatapadāni?
What seven?
Yāvajīvaṃ mātāpettibharo assaṃ,
As long as I live, may I support my parents.
yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
As long as I live, may I honor the elders in the family.
yāvajīvaṃ saṇhavāco assaṃ,
As long as I live, may I speak gently.
yāvajīvaṃ apisuṇavāco assaṃ,
As long as I live, may I not speak divisively.
yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṃ saccavāco assaṃ,
As long as I live, may I speak the truth.
yāvajīvaṃ akkodhano assaṃ—sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyanti.
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Mātāpettibharaṃ jantuṃ,
A person who respects their parents,
kule jeṭṭhāpacāyinaṃ;
and honors the elders in the family,
Saṇhaṃ sakhilasambhāsaṃ,
whose speech is gentle and courteous,
pesuṇeyyappahāyinaṃ.
and has given up divisiveness;
Maccheravinaye yuttaṃ,
who’s committed to getting rid of stinginess,
saccaṃ kodhābhibhuṃ naraṃ;
is truthful, and has mastered anger:
Taṃ ve devā tāvatiṃsā,
the gods of the Thirty-Three
āhu sappuriso itī”ti.
call them truly a good person.”
SN 11.12 Sakkanāma: Sakka’s Names
12. Sakkanāmasutta
12. Sakka’s Names
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tatra kho bhagavā bhikkhū etadavoca:
There the Buddha said to the monks:
“sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.
“monks, in a former life, when Sakka was a human being, he was a brahmanical student named Magha. That’s why he’s called Maghavā.
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he gave gifts in stronghold after stronghold. That’s why he’s called Purindada, the Stronghold-Giver.
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he gave gifts carefully. That’s why he’s called Sakka, the Careful.
Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā vāsavoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.
Sakko, bhikkhave, devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka thinks of a thousand things in a moment. That’s why he’s called Sahassakkha, the Thousand-Eye.
Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka’s wife is the demon maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.
Sakko, bhikkhave, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā devānamindoti vuccati.
Sakka rules as sovereign lord over the gods of the Thirty-Three. That’s why he’s called lord of gods.
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Katamāni satta vatapadāni?
What seven?
Yāvajīvaṃ mātāpettibharo assaṃ,
As long as I live, may I support my parents.
yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
As long as I live, may I honor the elders in the family.
yāvajīvaṃ saṇhavāco assaṃ,
As long as I live, may I speak gently.
yāvajīvaṃ apisuṇavāco assaṃ,
As long as I live, may I not speak divisively.
yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṃ saccavāco assaṃ,
As long as I live, may I speak the truth.
yāvajīvaṃ akkodhano assaṃ—sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyanti.
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Mātāpettibharaṃ jantuṃ,
A person who respects their parents,
kule jeṭṭhāpacāyinaṃ;
and honors the elders in the family,
Saṇhaṃ sakhilasambhāsaṃ,
whose speech is gentle and courteous,
pesuṇeyyappahāyinaṃ.
and has given up divisiveness;
Maccheravinaye yuttaṃ,
who’s committed to getting rid of stinginess,
saccaṃ kodhābhibhuṃ naraṃ;
is truthful, and has mastered anger:
Taṃ ve devā tāvatiṃsā,
the gods of the Thirty-Three
āhu sappuriso itī”ti.
call them truly a good person.”
❧
SN 11.13 Mahāli: With Mahāli
13. Mahālisutta
13. With Mahāli
Evaṃ me sutaṃ—
So I have heard.
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.
Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavī bhagavantaṃ etadavoca:
Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:
“Diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti?
“Sir, have you seen Sakka, lord of gods?”
“Diṭṭho kho me, mahāli, sakko devānamindo”ti.
“I have, Mahāli.”
“So hi nūna, bhante, sakkapatirūpako bhavissati.
“But surely, sir, you must have seen someone who looked like Sakka.
Duddaso hi, bhante, sakko devānamindo”ti.
For Sakka is hard to see.”
“Sakkañca khvāhaṃ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmi.
“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.
In a former life, when Sakka was a human being, he was a brahmanical student named Magha. That’s why he’s called Maghavā.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he gave gifts carefully. That’s why he’s called Sakka, the careful.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he gave gifts in stronghold after stronghold. That’s why he’s called Purindada, the stronghold-giver.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā vāsavoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the houser.
Sakko, mahāli, devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka thinks of a thousand things in a moment. That’s why he’s called Sahassakkha, Thousand-Eye.
Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka’s wife is the demon maiden named Sujā. That’s why he’s called Sujampati, Sujā’s husband.
Sakko, mahāli, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā devānamindoti vuccati.
Sakka rules as sovereign lord over the gods of the Thirty-Three. That’s why he’s called lord of gods.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Katamāni satta vatapadāni?
What seven?
Yāvajīvaṃ mātāpettibharo assaṃ,
As long as I live, may I support my parents.
yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ,
As long as I live, may I honor the elders in the family.
yāvajīvaṃ saṇhavāco assaṃ,
As long as I live, may I speak gently.
yāvajīvaṃ apisuṇavāco assaṃ,
As long as I live, may I not speak divisively.
yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṃ saccavāco assaṃ,
As long as I live, may I speak the truth.
yāvajīvaṃ akkodhano assaṃ—sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyanti.
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Mātāpettibharaṃ jantuṃ,
A person who respects their parents,
kule jeṭṭhāpacāyinaṃ;
and honors the elders in the family,
Saṇhaṃ sakhilasambhāsaṃ,
whose speech is gentle and courteous,
pesuṇeyyappahāyinaṃ.
and has given up divisiveness;
Maccheravinaye yuttaṃ,
who’s committed to getting rid of stinginess,
saccaṃ kodhābhibhuṃ naraṃ;
is truthful, and has mastered anger:
Taṃ ve devā tāvatiṃsā,
the gods of the Thirty-Three
āhu sappuriso itī”ti.
call them truly a good person.”
❧
14. Daliddasutta
14. Poor
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
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:
“Bhūtapubbaṃ, bhikkhave, aññataro puriso imasmiṃyeva rājagahe manussadaliddo ahosi manussakapaṇo manussavarāko.
“Once upon a time, monks, there was a poor person, impoverished and pitiful.
So tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi.
They took up faith, ethics, learning, generosity, and wisdom in The Dharma and training proclaimed by the Realized One.
So tathāgatappavedite dhammavinaye saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.
After undertaking these things, when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So aññe deve atirocati vaṇṇena ceva yasasā ca.
There they outshone the other gods in beauty and glory.
Tatra sudaṃ, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti:
But the gods of the Thirty-Three complained, grumbled, and objected:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Ayañhi devaputto pubbe manussabhūto samāno manussadaliddo ahosi manussakapaṇo manussavarāko;
For when this god was a human being in their past life they were poor, impoverished, and pitiful.
so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.
And when their body broke up, after death, they were reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.
Here they outshine the other gods in beauty and glory.’
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse āmantesi:
Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘mā kho tumhe, mārisā, etassa devaputtassa ujjhāyittha.
‘Good sirs, don’t complain about this god.
Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi.
When this god was a human being in their past life they took up faith, ethics, learning, generosity, and wisdom in The Dharma and training proclaimed by the Realized One.
So tathāgatappavedite dhammavinaye saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.
After undertaking these things, when their body broke up, after death, they’ve been reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So aññe deve atirocati vaṇṇena ceva yasasā cā’ti.
Here they outshine the other gods in beauty and glory.’
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Yassa saddhā tathāgate,
‘Whoever has faith in the Realized One,
acalā suppatiṭṭhitā;
unwavering and well established;
Sīlañca yassa kalyāṇaṃ,
whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.
praised and loved by the noble ones;
Saṅghe pasādo yassatthi,
who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;
and correct view:
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to faith, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan’”ti.
remembering the instructions of the Buddhas.’”
❧
SN 11.15 Rāmaṇeyyaka: Delightful
15. Rāmaṇeyyakasutta
15. Delightful
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca:
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:
“kiṃ nu kho, bhante, bhūmirāmaṇeyyakan”ti?
“Sir, what is a delightful place?”
“Ārāmacetyā vanacetyā,
“Shrines in parks and forests,
pokkharañño sunimmitā;
well-made lotus ponds,
Manussarāmaṇeyyassa,
are not worth a sixteenth part
kalaṃ nāgghanti soḷasiṃ.
of a delightful human being.
Gāme vā yadi vāraññe,
Whether in village or wilderness,
Ninne vā yadi vā thale;
in a valley or the uplands,
Yattha arahanto viharanti,
wherever the perfected ones live
Taṃ bhūmirāmaṇeyyakan”ti.
is a delightful place.”
SN 11.16 Yajamāna: Sponsoring Sacrifice
16. Yajamānasutta
16. Sponsoring Sacrifice
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ gāthāya ajjhabhāsi:
and said to him:
“Yajamānānaṃ manussānaṃ,
“For humans, those merit-seeking creatures,
puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
kattha dinnaṃ mahapphalan”ti.
where is a gift very fruitful?”
“Cattāro ca paṭipannā,
“Four practicing the path,
cattāro ca phale ṭhitā;
and four established in the fruit.
Esa saṅgho ujubhūto,
This is the upright Saṅgha,
paññāsīlasamāhito.
with wisdom, ethics, and undistractible-lucidity.
Yajamānānaṃ manussānaṃ,
For humans, those merit-seeking creatures,
Puññapekkhāna pāṇinaṃ;
who sponsor sacrifices,
Karotaṃ opadhikaṃ puññaṃ,
making merit with attachments,
Saṅghe dinnaṃ mahapphalan”ti.
what is given to the Saṅgha is very fruitful.”
SN 11.17 Buddhavandanā: Homage to the Buddha
17. Buddhavandanāsutta
17. Homage to the Buddha
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.
Now at that time the Buddha had retreated to solitude for the day’s meditation.
Atha kho sakko ca devānamindo brahmā ca sahampati yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.
Then Sakka, lord of gods, and Brahmā Sahampati approached the Buddha and stationed themselves one by each door-post.
Atha kho sakko devānamindo bhagavato santike imaṃ gāthaṃ abhāsi:
Then Sakka recited this verse in the Buddha’s presence:
“Uṭṭhehi vīra vijitasaṅgāma,
“Rise, hero! Victor in battle, with burden put down,
Pannabhāra anaṇa vicara loke;
wander the world without obligation.
Cittañca te suvimuttaṃ,
Your mind is fully liberated,
Cando yathā pannarasāya rattin”ti.
like the moon on the fifteenth night.”
“Na kho, devānaminda, tathāgatā evaṃ vanditabbā.
“Lord of gods, that’s not how to pay homage to the Realized Ones.
Evañca kho, devānaminda, tathāgatā vanditabbā:
This is how it should be done:
‘Uṭṭhehi vīra vijitasaṅgāma,
‘Rise, hero! Victor in battle, leader of the caravan,
Satthavāha anaṇa vicara loke;
wander the world without obligation.
Desassu bhagavā dhammaṃ,
Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī’”ti.
There will be those who understand!’”
SN 11.18 Gahaṭṭhavandanā: Who Sakka Worships
18. Gahaṭṭhavandanāsutta
18. Who Sakka Worships
Sāvatthiyaṃ.
At Sāvatthī.
Tatra … pe … etadavoca:
“bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:
“Once upon a time, monks, Sakka, lord of gods, addressed his charioteer Mātali:
‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ. Uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti.
‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the nice scenery.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi:
‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka:
‘yutto kho te, mārisa, sahassayutto ājaññaratho.
‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed.
Yassadāni kālaṃ maññasī’ti.
Please go at your convenience.’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ puthuddisā namassati.
Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the different quarters.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Taṃ namassanti tevijjā,
‘Those expert in the three Vedas worship you,
sabbe bhummā ca khattiyā;
as do all the warrior-nobles on earth,
Cattāro ca mahārājā,
the Four Great Kings,
tidasā ca yasassino;
and the glorious Thirty.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ tvaṃ sakka namassasī’ti.
that you worship, Sakka?’
‘Maṃ namassanti tevijjā,
‘Those expert in the three Vedas worship me,
sabbe bhummā ca khattiyā;
as do all the warrior-nobles on earth,
Cattāro ca mahārājā,
the Four Great Kings,
tidasā ca yasassino.
and the glorious Thirty.
Ahañca sīlasampanne,
But I revere those accomplished in ethics,
cirarattasamāhite;
who have long trained in undistractible-lucidity,
Sammāpabbajite vande,
who have rightly gone forth
brahmacariyaparāyane.
to complete the spiritual life.
Ye gahaṭṭhā puññakarā,
I also worship those householders,
sīlavanto upāsakā;
the ethical lay followers
Dhammena dāraṃ posenti,
who make merit, Mātali,
te namassāmi mātalī’ti.
supporting a partner in a Dharmic manner.’
‘Seṭṭhā hi kira lokasmiṃ,
‘Those who you worship
ye tvaṃ sakka namassasi;
seem to be the best in the world, Sakka.
Ahampi te namassāmi,
I too will worship
ye namassasi vāsavā’ti.
those who you worship, Sakka.’
Idaṃ vatvāna maghavā,
After saying this, Maghavā the chief,
devarājā sujampati;
king of gods, Sujā’s husband,
Puthuddisā namassitvā,
having worshipped the quarters
pamukho rathamāruhī”ti.
climbed into his chariot.”
❧
SN 11.19 Satthāravandanā: Who Sakka Worships
19. Satthāravandanāsutta
19. Who Sakka Worships
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
“Bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:
“Once upon a time, monks, Sakka, lord of gods, addressed his charioteer Mātali:
‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti.
‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi:
‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka:
‘yutto kho te, mārisa, sahassayutto ājaññaratho.
‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed.
Yassadāni kālaṃ maññasī’ti.
Please go at your convenience.’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ bhagavantaṃ namassati.
Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the Buddha.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Yañhi devā manussā ca,
‘Gods and men
taṃ namassanti vāsava;
worship you, Vāsava.
Atha ko nāma so yakkho,
So what’s the name of the spirit
yaṃ tvaṃ sakka namassasī’ti.
that you worship, Sakka?’
‘Yo idha sammāsambuddho,
‘It’s the fully awakened Buddha,
asmiṃ loke sadevake;
the Teacher of peerless name
Anomanāmaṃ satthāraṃ,
in this world with its gods—
taṃ namassāmi mātali.
that’s who I worship, Mātali.
Yesaṃ rāgo ca doso ca,
Those who have discarded
avijjā ca virājitā;
greed, hate, and ignorance,
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
te namassāmi mātali.
they're who I worship, Mātali.
Ye rāgadosavinayā,
The trainees who take pleasure in decreasing suffering,
avijjāsamatikkamā;
assiduously pursuing the training
Sekkhā apacayārāmā,
for getting rid of greed and hate,
appamattānusikkhare;
and going past ignorance—
Te namassāmi mātalī’ti.
they’re who I worship, Mātali.’
‘Seṭṭhā hi kira lokasmiṃ,
‘Those who you worship
ye tvaṃ sakka namassasi;
seem to be the best in the world, Sakka.
Ahampi te namassāmi,
I too will worship
ye namassasi vāsavā’ti.
those who you worship, Sakka.’
Idaṃ vatvāna maghavā,
After saying this, Maghavā the chief,
devarājā sujampati;
king of gods, Sujā’s husband,
Bhagavantaṃ namassitvā,
having worshipped the Buddha,
pamukho rathamāruhī”ti.
climbed into his chariot.”
❧
SN 11.20 Saṅghavandanā: Who Sakka Worships
20. Saṅghavandanāsutta
20. Who Sakka Worships
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tatra kho … pe … etadavoca:
“bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:
“Once upon a time, monks, Sakka, lord of gods, addressed his charioteer Mātali:
‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti.
‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’
‘Evaṃ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā, sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi:
‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka:
‘yutto kho te, mārisa, sahassayutto ājaññaratho,
‘Good sir, the chariot with its team of a thousand thoroughbreds has been harnessed.
yassadāni kālaṃ maññasī’ti.
Please go at your convenience.’
Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ bhikkhusaṃghaṃ namassati.
Then Sakka descended from the Palace of Victory, raised his joined palms, and revered the monk Saṅgha.
Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Mātali the charioteer addressed Sakka in verse:
‘Tañhi ete namasseyyuṃ,
‘It’s these who should worship you,
pūtidehasayā narā;
namely the humans stuck in their putrid bodies,
Nimuggā kuṇapamhete,
sunk in a corpse,
khuppipāsasamappitā.
struck down by hunger and thirst.
Kiṃ nu tesaṃ pihayasi,
Why then do you envy those
anāgārāna vāsava;
who are homeless, Vāsava?
Ācāraṃ isinaṃ brūhi,
Relate the hermits’ way of life,
taṃ suṇoma vaco tavā’ti.
let us hear what you have to say.’
‘Etaṃ tesaṃ pihayāmi,
‘This is why I envy the
anāgārāna mātali;
homeless, Mātali.
Yamhā gāmā pakkamanti,
When they leave a village,
anapekkhā vajanti te.
they go without concern.
Na tesaṃ koṭṭhe openti,
They hoard no goods in storerooms,
na kumbhi na kaḷopiyaṃ;
nor in pots or baskets.
Paraniṭṭhitamesānā,
They seek food prepared by others,
tena yāpenti subbatā.
and, true to their vows, live on that.
Sumantamantino dhīrā,
The wise whose words are full of wisdom,
tuṇhībhūtā samañcarā;
live peacefully and quietly.
Devā viruddhā asurehi,
Gods fight with demons,
puthu maccā ca mātali.
and mortals fight each other, Mātali.
Aviruddhā viruddhesu,
Not fighting among those who fight,
attadaṇḍesu nibbutā;
they’re nirvana'd among those who’ve taken up arms.
Sādānesu anādānā,
Not grasping among those who grasp,
te namassāmi mātalī’ti.
they’re who I worship, Mātali.’
‘Seṭṭhā hi kira lokasmiṃ,
‘Those who you worship
ye tvaṃ sakka namassasi;
seem to be the best in the world, Sakka.
Ahampi te namassāmi,
I too will worship
ye namassasi vāsavā’”ti.
those who you worship, Vāsava.’
Idaṃ vatvāna maghavā,
After saying this, Maghavā the chief,
devarājā sujampati;
king of gods, Sujā’s husband,
Bhikkhusaṅghaṃ namassitvā,
having worshipped the monk Saṅgha,
pamukho rathamāruhīti.
climbed into his chariot.”
end of section [11..2.. - SN 11 vagga 2 Dutiya: The Second Chapter] ❧
+ § – SN 11 vagga 3 Tatiya: The Third Chapter+ all - all
3. Tatiyavagga
3. The Third Chapter
SN 11.21 Chetvā: Incinerated
21. Chetvāsutta
21. Incinerated
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ gāthāya ajjhabhāsi:
and said to him:
“Kiṃsu chetvā sukhaṃ seti,
“When what is incinerated do you sleep at ease?
kiṃsu chetvā na socati;
When what is incinerated is there no sorrow?
Kissassu ekadhammassa,
What is the one thing
vadhaṃ rocesi gotamā”ti.
whose killing you approve?”
“Kodhaṃ chetvā sukhaṃ seti,
“When anger’s incinerated you sleep at ease.
kodhaṃ chetvā na socati;
When anger’s incinerated there is no sorrow.
Kodhassa visamūlassa,
O Vāsava, anger has a poisoned root
madhuraggassa vāsava;
and a honey tip.
Vadhaṃ ariyā pasaṃsanti,
The noble ones praise its killing,
tañhi chetvā na socatī”ti.
for when it’s incinerated there is no sorrow.”
SN 11.22 Dubbaṇṇiya: Ugly
22. Dubbaṇṇiyasutta
22. Ugly
Sāvatthiyaṃ jetavane.
Near Sāvatthī in Jeta’s Grove.
Tatra kho … pe … etadavoca:
“bhūtapubbaṃ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi.
“Once upon a time, monks, there was a native spirit who was ugly and deformed. He sat on the throne of Sakka, lord of gods.
Tatra sudaṃ, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti:
But the gods of the Thirty-Three complained, grumbled, and objected:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Ayaṃ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’ti.
This ugly and deformed spirit is sitting on the throne of Sakka, the lord of gods.’
Yathā yathā kho, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.
But the more the gods complained, the more attractive, good-looking, and lovely that spirit became.
Atha kho, bhikkhave, devā tāvatiṃsā yena sakko devānamindo tenupasaṅkamiṃsu; upasaṅkamitvā sakkaṃ devānamindaṃ etadavocuṃ:
So the gods went up to Sakka and told him what had happened, adding:
‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno.
Tatra sudaṃ, mārisa, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
Ayaṃ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno”ti.
Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti.
So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’ti.
‘Surely, good sir, that must be the anger-eating spirit!’
Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena so kodhabhakkho yakkho tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāveti:
Then Sakka went up to that spirit, arranged his robe over one shoulder, knelt with his right knee on the ground, raised his joined palms toward the anger-eating spirit, and pronounced his name three times:
‘sakkohaṃ, mārisa, devānamindo, sakkohaṃ, mārisa, devānamindo’ti.
‘Good sir, I am Sakka, lord of gods! Good sir, I am Sakka, the lord of gods!’
Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṃ sāvesi tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca.
But the more Sakka pronounced his name, the uglier and more deformed the spirit became.
Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyīti.
Until eventually it vanished right there.
Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi:
Then Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Na sūpahatacittomhi,
‘My mind isn’t easily upset;
nāvattena suvānayo;
I’m not easily drawn into the maelstrom.
Na vo cirāhaṃ kujjhāmi,
I don’t get angry for long,
kodho mayi nāvatiṭṭhati.
anger doesn’t last in me.
Kuddhāhaṃ na pharusaṃ brūmi,
When I do get angry I don’t speak harshly,
Na ca dhammāni kittaye;
nor do I advertise my own virtues.
Sanniggaṇhāmi attānaṃ,
I carefully restrain myself
Sampassaṃ atthamattano’”ti.
out of regard for my own welfare.’”
❧
SN 11.23 Sambarimāyā: The Sambari Sorcery
23. Sambarimāyāsutta
23. The Sambari Sorcery
Sāvatthiyaṃ … pe …
At Sāvatthī.
bhagavā etadavoca:
The Buddha said this:
“bhūtapubbaṃ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno.
“Once upon a time, monks, Vepacitti, lord of demons, was sick, suffering, gravely ill.
Atha kho, bhikkhave, sakko devānamindo yena vepacitti asurindo tenupasaṅkami gilānapucchako.
Then Sakka went to see him to ask after his illness.
Addasā kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ dūratova āgacchantaṃ.
Vepacitti saw Sakka coming off in the distance,
Disvāna sakkaṃ devānamindaṃ etadavoca:
and said to him:
‘tikiccha maṃ, devānamindā’ti.
‘Heal me, lord of gods!’
‘Vācehi maṃ, vepacitti, sambarimāyan’ti.
‘Teach me, Vepacitti, the Sambari sorcery.’
‘Na tāvāhaṃ vācemi, yāvāhaṃ, mārisa, asure paṭipucchāmī’ti.
‘I can’t do that, good sir, until I have consulted with the demons.’
Atha kho, bhikkhave, vepacitti asurindo asure paṭipucchi:
Then Vepacitti, lord of demons, asked the demons:
‘vācemahaṃ, mārisā, sakkaṃ devānamindaṃ sambarimāyan’ti?
‘Good sirs, may I teach the Sambari sorcery to Sakka, lord of gods?’
‘Mā kho tvaṃ, mārisa, vācesi sakkaṃ devānamindaṃ sambarimāyan’ti.
‘Do not, good sir, teach the Sambari sorcery to Sakka!’
Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:
So Vepacitti addressed Sakka in verse:
‘Māyāvī maghavā sakka,
‘O Maghavā, O Sakka,
devarāja sujampati;
king of gods, Sujā’s husband,
Upeti nirayaṃ ghoraṃ,
a sorceror falls into the terrible hell—
sambarova sataṃ saman’”ti.
like Sambara, for a hundred years.’”
SN 11.24 Accaya: Transgression
24. Accayasutta
24. Transgression
Sāvatthiyaṃ … pe … ārāme.
At Sāvatthī.
Tena kho pana samayena dve bhikkhū sampayojesuṃ.
Now at that time two monks were overly attached,
Tatreko bhikkhu accasarā.
and one of them transgressed against the other.
Atha kho so bhikkhu tassa bhikkhuno santike accayaṃ accayato deseti;
The transgressor confessed to the other monk,
so bhikkhu nappaṭiggaṇhāti.
but they didn’t accept it.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idha, bhante, dve bhikkhū sampayojesuṃ, tatreko bhikkhu accasarā.
Atha kho so, bhante, bhikkhu tassa bhikkhuno santike accayaṃ accayato deseti, so bhikkhu nappaṭiggaṇhātī”ti.
“Dveme, bhikkhave, bālā.
“monks, there are two fools.
Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti—
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
ime kho, bhikkhave, dve bālā.
These are the two fools.
Dveme, bhikkhave, paṇḍitā.
There are two who are astute.
Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti—
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
ime kho, bhikkhave, dve paṇḍitā.
These are the two who are astute.
Bhūtapubbaṃ, bhikkhave, sakko devānamindo sudhammāyaṃ sabhāyaṃ deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Kodho vo vasamāyātu,
‘Control your anger;
Mā ca mittehi vo jarā;
don’t let friendships decay.
Agarahiyaṃ mā garahittha,
Don’t blame the blameless,
Mā ca bhāsittha pesuṇaṃ;
and don’t say divisive things.
Atha pāpajanaṃ kodho,
For anger crushes bad people
Pabbatovābhimaddatī’”ti.
like a mountain.’”
SN 11.25 Akkodha: Don’t Be Angry
25. Akkodhasutta
25. Don’t Be Angry
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 … pe … bhagavā etadavoca:
There the Buddha addressed the monks:
“bhūtapubbaṃ, bhikkhave, sakko devānamindo sudhammāyaṃ sabhāyaṃ deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi:
“Once upon a time, monks, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse:
‘Mā vo kodho ajjhabhavi,
“Don’t let anger be your master,
mā ca kujjhittha kujjhataṃ;
don’t get angry at angry people.
Akkodho avihiṃsā ca,
Kindness and harmlessness
ariyesu ca paṭipadā;
are always present in the noble ones.
Atha pāpajanaṃ kodho,
For anger crushes bad people
pabbatovābhimaddatī’”ti.
like a mountain.’”
Sakkasaṃyuttaṃ samattaṃ.
The Linked Discourses with Sakka are complete.
Sagāthāvaggasaṃyuttapāḷi niṭṭhitā.
The Book With Verses is finished.
end of section [11..3.. - SN 11 vagga 3 Tatiya: The Third Chapter] ❧
§ – Nidāna-vaggo: cause chapter (2 of 5)SN-q 12 - SN 12 Nidāna Saṃyutta: Connected Discourses on Causation
SN-q 13 - SN 13 Abhisamaya Saṃyutta: Connected Discourses on Realization
SN-q 14 - SN 14 Dhātu Saṃyutta: Connected Discourses on Elements
SN-q 15 - SN 15 Anamatagga Saṃyutta: Connected Discourses on the Conceit ‘I Am’
SN-q 16 - SN 16 Kassapa Saṃyutta: Connected Discourses with Kassapa
SN-q 17 - SN 17 Lābhasakkāra Saṃyutta: Connected Discourses on Gains and Honour
SN-q 18 - SN 18 Rāhula Saṃyutta: Connected Discourses with Rāhula
SN-q 19 - SN 19 Lakkhaṇa Saṃyutta: Connected Discourses with Lakkhaṇa
SN-q 20 - SN 20 Opamma Saṃyutta: Connected Discourses on Comparisons
SN-q 21 - SN 21 Bhikkhu Saṃyutta: Connected Discourses with Monks
SN 12 Nidāna Saṃyutta: Connected Discourses on Causation
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 12
Linked Discourses 12
+ § – SN 12 vagga 1 Buddha: The Buddhas+ all - all
1. Buddhavagga
1. The Buddhas
SN 12.1 Paṭiccasamuppāda: Dependent Origination
1. Paṭiccasamuppādasutta
1. Dependent Origination
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:
“paṭiccasamuppādaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you dependent origination.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, paṭiccasamuppādo?
“And what is dependent origination?
Avijjāpaccayā, bhikkhave, saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ;
co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ;
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso;
The six sense fields are conditions for contact.
phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.
This is called dependent origination.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho;
When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho;
When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
❧
+ SN 12.2 Vibhaṅga: Analysis (2025 SP-FLUENT translation by frankk )
sāvatthiyaṃ viharati ... pe ...
[This takes place] in sāvatthi. [The Buddha said:]
“paṭicca-sam-uppādaṃ vo, bhikkhave, desessāmi vibhajissāmi.
"I will teach and analyze dependent-co-arising for you.
taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“evaṃ, bhante”ti kho te bhikkhū
"As you say, Lord." those monks
bhagavato paccassosuṃ.
said in response to him.
bhagavā etad-avoca —
The Buddha said this:
(STED 12ps: paṭicca-sam-uppādo)
♦ “katamo ca, bhikkhave, paṭicca-sam-uppādo?
"And what, monks, is dependent-co-arising?
avijjā-paccayā, bhikkhave, saṅkhārā;
From ignorance-(as a)-requisite-[condition] (come) co-activities.
saṅkhāra-paccayā viññāṇaṃ;
From co-activities-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;
From consciousness as requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;
From name-&-form as requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;
From the six sense media as requisite, contact.
phassa-paccayā vedanā;
From contact as requisite, sensation.
vedanā-paccayā taṇhā;
From sensation as requisite, craving.
taṇhā-paccayā upādānaṃ;
From craving as requisite, clinging/sustenance.
upādāna-paccayā bhavo;
From clinging/sustenance as requisite, becoming.
bhava-paccayā jāti;
From becoming as requisite, birth.
jāti-paccayā jarā-maraṇaṃ
From birth as requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā
sorrow, lamentation, pain, distress, despair
sam-bhavanti.
come to be.
evam-etassa kevalassa
Thus,-this entire
dukkhak-khandhassa samudayo hoti.
suffering-mass originates.
§2.12 – (jarā-maraṇaṃ: Aging and death)
♦ “katamañ-ca, bhikkhave, jarā-maraṇaṃ?
"and-what, monks, is aging-(and)-death?
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhi tamhi satta-nikāye
whatever such groups-of-beings,
jarā jīraṇatā khaṇḍiccaṃ
aging, decay, broken (teeth),
pāliccaṃ valittacatā
graying (hair), wrinkling (skin),
āyuno saṃhāni
life-force declining,
indriyānaṃ paripāko;
faculties weakening;
ayaṃ vuccati jarā.
this is called aging.
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhā tamhā satta-nikāyā
whatever such groups-of-beings,
cuti cavanatā
deceasing, passing away,
bhedo antaradhānaṃ
breaking up, disappearance,
maccu maraṇaṃ
dying, death,
kāla-kiriyā
completion-of-time,
khandhānaṃ bhedo
aggregates breaking-up,
kaḷevarassa nikkhepo,
body casting-away,
idaṃ vuccati maraṇaṃ.
this is called death.
iti ayañca jarā, idañca maraṇaṃ.
thus this-is aging, this-is death.
idaṃ vuccati, bhikkhave, jarā-maraṇaṃ.
this is called, monks, aging and death.
♦ “katamā ca, bhikkhave, jāti?
"and-what, monks, is birth?
yā tesaṃ tesaṃ sattānaṃ
whatever such beings,
tamhi tamhi satta-nikāye
whatever such groups-of-beings,
jāti sañ-jāti
(Whatever) birth, taking-birth,
okkanti nibbatti abhi-nibbatti
descent, coming-to-be, coming-forth,
khandhānaṃ pātu-bhāvo
aggregates' appearance,
āyatanānaṃ paṭilābho.
sense-base acquisition,
ayaṃ vuccati, bhikkhave, jāti.
this is called birth.
§2.10 – (bhavā: Becoming)
♦ “katamo ca, bhikkhave, bhavo?
"and what, monks, is becoming?
tayo me, bhikkhave, bhavā —
there are three of these becomings --
kāma-bhavo,
sensual becoming,
rūpa-bhavo,
form becoming,
a-rūpa-bhavo.
form-less becoming.
ayaṃ vuccati, bhikkhave, bhavo.
This is called becoming.
§2.9 – (upādānaṃ: Clinging)
♦ “katamañca, bhikkhave, upādānaṃ?
"And-what, monks, is clinging/sustenance?
cattār-imāni, bhikkhave, upādānāni —
there are four-of-these clingings:
kām-upādānaṃ,
sensuality clinging,
diṭṭh-upādānaṃ,
view clinging,
sīlabbat-upādānaṃ,
precept & practice clinging,
atta-vād-upādānaṃ.
self-doctrine clinging.
idaṃ vuccati, bhikkhave, upādānaṃ.
This is called clinging.
♦ “katamā ca, bhikkhave, taṇhā?
"And-what, monks, is craving?
chayime, bhikkhave, taṇhā-kāyā —
there are six-of-these craving-types:
rūpa-taṇhā, sadda-taṇhā,
form craving, sound craving,
gandha-taṇhā, rasa-taṇhā,
smell craving, taste craving,
phoṭṭhabba-taṇhā, dhamma-taṇhā.
touch craving, idea craving.
ayaṃ vuccati, bhikkhave, taṇhā.
This is called craving.
§2.7 – (vedanā: sensation)
♦ “katamā ca, bhikkhave, vedanā?
"And-what, monks, is sensation?
chayime, bhikkhave, vedanākāyā —
there are six-of-these sensation-types:
cakkhu-samphassajā vedanā,
eye-contacted sensation,
sota-samphassajā vedanā,
ear-contacted sensation,
ghāna-samphassajā vedanā,
nose-contacted sensation,
jivhās-amphassajā vedanā,
tongue-contacted sensation,
kāya-samphassajā vedanā,
body-contacted sensation,
mano-samphassajā vedanā.
mind-contacted sensation,
ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.
♦ “katamo ca, bhikkhave, phasso?
"And-what, monks, is contact?
chayime, bhikkhave, phassakāyā —
there are six-of-these contact-types:
cakkhu-samphasso,
eye-contact,
sota-samphasso,
ear-contact,
ghāna-samphasso,
nose-contact,
jivhā-samphasso,
tongue-contact,
kāya-samphasso,
body-contact,
mano-samphasso.
mind-contact,
ayaṃ vuccati, bhikkhave, phasso.
This is called contact.
§2.5 – (saḷ-āyatanaṃ: Sense-media)
♦ “katamañca, bhikkhave, saḷ-āyatanaṃ?
"And-what, monks, are six-sense-media?
cakkh-āyatanaṃ,
eye-medium,
sot-āyatanaṃ,
ear-medium,
ghān-āyatanaṃ,
nose-medium,
jivh-āyatanaṃ,
tongue-medium,
kāy-āyatanaṃ,
body-medium,
man-āyatanaṃ —
mind-medium,
idaṃ vuccati, bhikkhave, saḷ-āyatanaṃ.
This is called six-sense-media.
+ §2.4 – (nāma-rūpaṃ: Name-and-form)
♦ “katamañca, bhikkhave, nāma-rūpaṃ?
"And-what, monks, is name-and-form?
vedanā, saññā,
sensations, perceptions,
cetanā, phasso,
intentions, contacts,
manasi-kāro —
mental-activities -
idaṃ vuccati nāmaṃ.
This is called name.
cattāro ca mahā-bhūtā,
And the four great-elements,
catunnañca mahā-bhūtānaṃ upādāya-rūpaṃ.
and the four great-elements derived-forms,
idaṃ vuccati rūpaṃ.
that is called form.
iti idañ-ca nāmaṃ, idañ-ca rūpaṃ.
Thus is this name, and-that form.
idaṃ vuccati, bhikkhave, nāma-rūpaṃ.
This is called name-and-form.
§2.3 – (viññāṇaṃ: Consciousness)
♦ “katamañca, bhikkhave, viññāṇaṃ?
"And-what, monks, is consciousness?
chay-ime, bhikkhave, viññāṇakāyā —
there are six-of-these consciousness-types:
cakkhu-viññāṇaṃ,
eye-consciousness,
sota-viññāṇaṃ,
ear-consciousness,
ghāna-viññāṇaṃ,
nose-consciousness,
jivhā-viññāṇaṃ,
tongue-consciousness,
kāya-viññāṇaṃ,
body-consciousness,
mano-viññāṇaṃ.
mind-consciousness,
idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.
§2.2 – (saṅkhārā: co-activities)
♦ “katame ca, bhikkhave, saṅkhārā?
"And what, monks, are co-activities?
tayo-me, bhikkhave, saṅkhārā —
there are three-of-these co-activities:
kāya-saṅkhāro,
bodily-co-activities,
vacī-saṅkhāro,
verbal-co-activities,
citta-saṅkhāro.
mental-co-activities,
ime vuccanti, bhikkhave, saṅkhārā.
This is called co-activities.
§2.1 – (a-vijjā: Ignorance)
♦ “katamā ca, bhikkhave, a-vijjā?
"And-what, monks, is ignorance?
yaṃ kho, bhikkhave,
…
dukkhe añ-ñāṇaṃ,
not knowing suffering.
dukkha-samudaye añ-ñāṇaṃ,
not knowing the origination of suffering.
dukkha-nirodhe añ-ñāṇaṃ,
not knowing the cessation of suffering.
dukkha-nirodha-gāminiyā paṭipadāya añ-ñāṇaṃ.
not knowing the way to ending suffering.
ayaṃ vuccati, bhikkhave, a-vijjā.
This is called ignorance.
(STED 12ps: paṭicca-sam-uppādo)
♦ “katamo ca, bhikkhave, paṭicca-sam-uppādo?
"And what, monks, is dependent-co-arising?
avijjā-paccayā, bhikkhave, saṅkhārā;
From ignorance-(as a)-requisite-[condition] (come) co-activities.
saṅkhāra-paccayā viññāṇaṃ;
From co-activities-(as a)-requisite-[condition] (comes) consciousness.
viññāṇa-paccayā nāma-rūpaṃ;
From consciousness as requisite, name-&-form.
Nāma-rūpa-paccayā saḷ-āyatanaṃ;
From name-&-form as requisite, the six sense media.
Saḷ-āyatana-paccayā phasso;
From the six sense media as requisite, contact.
phassa-paccayā vedanā;
From contact as requisite, sensation.
vedanā-paccayā taṇhā;
From sensation as requisite, craving.
taṇhā-paccayā upādānaṃ;
From craving as requisite, clinging/sustenance.
upādāna-paccayā bhavo;
From clinging/sustenance as requisite, becoming.
bhava-paccayā jāti;
From becoming as requisite, birth.
jāti-paccayā jarā-maraṇaṃ
From birth as requisite, aging-and-death,
soka-parideva-dukkha-domanass-upāyāsā
sorrow, lamentation, pain, distress, despair
sam-bhavanti.
come to be.
evam-etassa kevalassa
Thus,-this entire
dukkhak-khandhassa samudayo hoti.
suffering-mass originates ****.
(STED 12psn: cessation)
♦ “avijjāya tveva asesa-virāga-nirodhā
"From ignorance's ***** remainderless-fading-(and)-cessation
saṅkhāra-nirodho;
(comes) co-activities'-cessation;
saṅkhāra-nirodhā viññāṇa-nirodho;
From co-activities'-cessation (comes) consciousness'-cessation;
viññāṇa-nirodhā nāmarūpa-nirodho;
From consciousness'-cessation (comes) name-and-forms'-cessation;
nāmarūpa-nirodhā saḷāyatana-nirodho;
From name-and-forms'-cessation (comes) six-senses'-cessation;
saḷāyatana-nirodhā phassa-nirodho;
From six-senses'-cessation (comes) contacts'-cessation;
phassa-nirodhā vedanā-nirodho;
From contacts'-cessation (comes) sensations'-cessation;
vedanā-nirodhā taṇhā-nirodho;
From sensations'-cessation (comes) cravings'-cessation;
taṇhā-nirodhā upādāna-nirodho;
From cravings'-cessation (comes) clinging/sustenances'-cessation;
upādāna-nirodhā bhava-nirodho;
From clinging/sustenances'-cessation (comes) becomings'-cessation;
bhava-nirodhā jāti-nirodho;
From becomings'-cessation (comes) birth's-cessation;
jāti-nirodhā jarā-maraṇaṃ
From birth's-cessation (comes) aging-and-death's,
soka-parideva-dukkha-domanass-upāyāsā
sorrow-lammentation-pain-distress-despair's
nirujjhanti.
ceasing.
evam-etassa kevalassa
Thus, this entire
dukkhak-khandhassa nirodho hotī”
heap of suffering ceases"
ti.
end of section [12.2 - SN 12.2 Vibhaṅga: Analysis] ❧
SN 12.3 Paṭipadā: Practice
3. Paṭipadāsutta
3. Practice
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca.
“monks, I will teach you the wrong practice and the right practice.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamā ca, bhikkhave, micchāpaṭipadā?
“And what’s the wrong practice?
Avijjāpaccayā, bhikkhave, saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.
This is called the wrong practice.
Katamā ca, bhikkhave, sammāpaṭipadā?
And what’s the right practice?
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti.
This is called the right practice.”
SN 12.4 Vipassī: About Vipassī
4. Vipassīsutta
4. About Vipassī
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, Vipassī the Blessed One, the perfected one, the fully awakened Buddha had this thought before his awakening, when he was still unawakened but intent on awakening:
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī, the one intent on awakening, thought:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti?
‘When what exists is there rebirth? What is a condition for rebirth?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.
‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti?
‘When what exists is there continued existence? What is a condition for continued existence?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.
‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti?
‘When what exists is there grasping? What is a condition for grasping?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’ti.
‘When craving exists there’s grasping. Craving is a condition for grasping.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti?
‘When what exists is there craving? What is a condition for craving?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.
‘When feeling exists there’s craving. Feeling is a condition for craving.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti?
‘When what exists is there feeling? What is a condition for feeling?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.
‘When contact exists there’s feeling. Contact is a condition for feeling.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti?
‘When what exists is there contact? What is a condition for contact?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.
‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti?
‘When what exists are there the six sense fields? What is a condition for the six sense fields?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’ti.
‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti?
‘When what exists are there name and form? What is a condition for name and form?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?
‘When what exists is there consciousness? What is a condition for consciousness?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇan’ti.
‘When co-doings exist there’s consciousness. co-doings are a condition for consciousness.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti?
‘When what exists are there co-doings? What is a condition for co-doings?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
‘When ignorance exists there are co-doings. Ignorance is a condition for co-doings.’
Iti hidaṃ avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Origination, origination.’ While Vipassī was intent on awakening, such was the vision, knowledge, wisdom, realization, and light that arose in him regarding Dharmas not learned before from another.
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?
‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.
‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?
‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.
‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti?
‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’ti.
‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?
‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.
‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?
‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.
‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?
‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.
‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti?
‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.
‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti?
‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.
‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti?
‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’ti.
‘When co-doings don’t exist there’s no consciousness. When co-doings cease, consciousness ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:
Then Vipassī thought:
‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, Vipassī comprehended with wisdom:
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’
Iti hidaṃ avijjānirodhā saṅkhāranirodho;
And so, when ignorance ceases, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotīti.
That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding Dharmas not learned before from another.”
(Sattannampi buddhānaṃ evaṃ vitthāretabbo.)
(The text should be expanded in this way for each of the seven Buddhas.)
end of section [12.4 - SN 12.4 Vipassī: About Vipassī] ❧
5. Sikhīsutta
5. Sikhī
“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Sikhī, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.6 Vessabhū: Vessabhū
6. Vessabhūsutta
6. Vessabhū
“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Vessabhū, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.7 Kakusandha: Kakusandha
7. Kakusandhasutta
7. Kakusandha
“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha …”
SN 12.8 Koṇāgamana: Koṇāgamana
8. Koṇāgamanasutta
8. Koṇāgamana
“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha …”
9. Kassapasutta
9. Kassapa
“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa … pe ….
“Kassapa, the Blessed One, the perfected one, the fully awakened Buddha …”
10. Gotamasutta
10. Gotama
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jāti hoti … pe …
‘When what exists is there rebirth? …
bhavo …
continued existence …
upādānaṃ …
grasping …
taṇhā …
craving …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhārā honti, kiṃpaccayā saṅkhārā’ti?
‘When what exists are there co-doings? What is a condition for co-doings?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.
‘When ignorance exists there are co-doings. Ignorance is a condition for co-doings.’
Iti hidaṃ avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?
‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.
‘When rebirth doesn’t exist there’s no old age and death? When rebirth ceases, old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …
‘When what doesn’t exist is there no rebirth? …
bhavo …
continued existence …
upādānaṃ …
grasping …
taṇhā …
craving …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti?
‘When what doesn’t exist are there no co-doings? When what ceases do co-doings cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.
‘When ignorance doesn’t exist there are no co-doings. When ignorance ceases, co-doings cease.’
Iti hidaṃ avijjānirodhā saṅkhāranirodho;
And so, when ignorance ceases, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.”
Dasamo.
end of section [12..1.. - SN 12 vagga 1 Buddha: The Buddhas] ❧
+ § – SN 12 vagga 2 Āhāra: food+ all - all
11. Āhārasutta
11. Fuel
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. …
“cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
What is the source, origin, birthplace, and root of these four fuels?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
Craving.
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
And what is the source, origin, birthplace, and root of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Feeling.
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
And what is the source of feeling?
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
Contact.
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what is the source of contact?
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
The six sense fields.
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of the six sense fields?
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.
Name and form.
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of name and form?
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.
Consciousness.
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
And what is the source of consciousness?
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.
co-doings.
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?
And what is the source of co-doings?
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
Ignorance.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā;
And so, ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.12 Moḷiyaphagguna: Moḷiyaphagguna
12. Moḷiyaphaggunasutta
12. Moḷiyaphagguna
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā”ti.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.”
Evaṃ vutte, āyasmā moḷiyaphagguno bhagavantaṃ etadavoca:
When he said this, Venerable Moḷiyaphagguna said to the Buddha:
“ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti?
“But sir, who consumes the fuel for consciousness?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘āhāretī’ti ahaṃ na vadāmi.
“I don’t speak of one who consumes.
‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who consumes, then it would be fitting to ask
‘ko nu kho, bhante, āhāretī’ti?
who consumes.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho.
‘Consciousness is a fuel for what?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’”ti.
‘Consciousness is a fuel that conditions rebirth into a new state of existence in the future. When that which has been reborn is present, there are the six sense fields. The six sense fields are a condition for contact.’”
“Ko nu kho, bhante, phusatī”ti?
“But sir, who contacts?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘phusatī’ti ahaṃ na vadāmi.
“I don’t speak of one who contacts.
‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who contacts, then it would be fitting to ask
‘ko nu kho, bhante, phusatī’ti?
who contacts.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho.
‘What is a condition for contact?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.
‘The six sense fields are a condition for contact. Contact is a condition for feeling.’”
“Ko nu kho, bhante, vedayatī”ti?
“But sir, who feels?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘vedayatī’ti ahaṃ na vadāmi.
“I don’t speak of one who feels.
‘Vedayatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who feels, then it would be fitting to ask
‘ko nu kho, bhante, vedayatī’ti?
who feels.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho.
‘What is a condition for feeling?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.
‘Contact is a condition for feeling. Feeling is a condition for craving.’”
“Ko nu kho, bhante, tasatī”ti?
“But sir, who craves?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘tasatī’ti ahaṃ na vadāmi.
“I don’t speak of one who craves.
‘Tasatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who craves, then it would be fitting to ask
‘ko nu kho, bhante, tasatī’ti?
who craves.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho.
‘What is a condition for craving?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.
‘Feeling is a condition for craving. Craving is a condition for grasping.’”
“Ko nu kho, bhante, upādiyatī”ti?
“But sir, who grasps?”
“No kallo pañho”ti bhagavā avoca:
“That’s not a fitting question,” said the Buddha.
“‘upādiyatī’ti ahaṃ na vadāmi.
“I don’t speak of one who grasps.
‘Upādiyatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho:
If I were to speak of one who grasps, then it would be fitting to ask
‘ko nu kho, bhante, upādiyatī’ti?
who grasps.
Evañcāhaṃ na vadāmi.
But I don’t speak like that.
Evaṃ maṃ avadantaṃ yo evaṃ puccheyya:
Hence it would be fitting to ask:
‘kiṃpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho.
‘What is a condition for grasping?’
Tatra kallaṃ veyyākaraṇaṃ:
And a fitting answer to this would be:
‘taṇhāpaccayā upādānaṃ;
‘Craving is a condition for grasping.
upādānapaccayā bhavo’ti … pe …
Grasping is a condition for continued existence.’ …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Channaṃ tveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho;
When the six sense fields fade away and cease with nothing left over, contact ceases.
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
end of section [12.12 - SN 12.12 Moḷiyaphagguna: Moḷiyaphagguna] ❧
SN 12.13 Samaṇabrāhmaṇa: Ascetics and Brahmins
13. Samaṇabrāhmaṇasutta
13. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti;
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They don’t understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti,
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti,
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.14 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
14. Dutiyasamaṇabrāhmaṇasutta
14. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti?
“monks, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?
Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti;
They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They don’t understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti.
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti.
They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti?
There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?
Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti;
They understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
jātiṃ … pe …
They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti.
They understand these things, their origin, their cessation, and the practice that leads to their cessation.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.15 Kaccānagotta: Kaccānagotta
15. Kaccānagottasutta
15. Kaccānagotta
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca:
Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘right view’.
Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?
How is right view defined?”
“Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world.
Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti.
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena.
The world is for the most part shackled to attraction, grasping, and insisting.
Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion ‘my self’,
‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
‘Sabbamatthī’ti kho, kaccāna, ayameko anto.
‘All exists’: this is one extreme.
‘Sabbaṃ natthī’ti ayaṃ dutiyo anto.
‘All doesn’t exist’: this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
SN 12.16 Dhammakathika: A Dhamma Speaker
16. Dhammakathikasutta
16. A Dhamma Speaker
Sāvatthiyaṃ …
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘dhammakathiko dhammakathiko’ti, bhante, vuccati.
“Sir, they speak of a ‘Dhamma speaker’.
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?
How is a Dhamma speaker defined?”
“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Jātiyā ce bhikkhu … pe …
If a monk teaches Dhamma for disenchantment regarding rebirth …
bhavassa ce bhikkhu …
continued existence …
upādānassa ce bhikkhu …
grasping …
taṇhāya ce bhikkhu …
craving …
vedanāya ce bhikkhu …
feeling …
phassassa ce bhikkhu …
contact …
saḷāyatanassa ce bhikkhu …
the six sense fields …
nāmarūpassa ce bhikkhu …
name and form …
viññāṇassa ce bhikkhu …
consciousness …
saṅkhārānañce bhikkhu …
co-doings …
avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping, by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 12.17 Acelakassapa: With Kassapa, the Naked Ascetic
17. Acelakassapasutta
17. With Kassapa, the Naked Ascetic
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ.
The naked ascetic Kassapa saw the Buddha coming off in the distance.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
He went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:
“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“I’d like to ask Master Gotama about a certain point, if you’d take the time to answer.”
“Akālo kho tāva, kassapa, pañhassa;
“Kassapa, it’s the wrong time for questions.
antaragharaṃ paviṭṭhamhā”ti.
We’ve entered an inhabited area.”
Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca:
A second time,
“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“Akālo kho tāva, kassapa, pañhassa;
antaragharaṃ paviṭṭhamhā”ti.
Tatiyampi kho acelo kassapo … pe …
and a third time, Kassapa spoke to the Buddha and the Buddha replied.
antaragharaṃ paviṭṭhamhāti.
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:
When this was said, Kassapa said to the Buddha:
“na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā”ti.
“I don’t want to ask much.”
“Puccha, kassapa, yadākaṅkhasī”ti.
“Ask what you wish, Kassapa.”
“Kiṃ nu kho, bho gotama, ‘sayaṅkataṃ dukkhan’ti?
“Well, Master Gotama, is suffering made by oneself?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ pana, bho gotama, paraṅkataṃ dukkhan’ti?
“Then is suffering made by another?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti?
“Well, is suffering made by both oneself and another?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhan’ti?
“Then does suffering arise by chance, not made by oneself or another?”
‘Mā hevaṃ, kassapā’ti bhagavā avoca.
“Not so, Kassapa,” said the Buddha.
‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti?
“Well, is there no such thing as suffering?”
‘Na kho, kassapa, natthi dukkhaṃ.
“It’s not that there’s no such thing as suffering.
Atthi kho, kassapa, dukkhan’ti.
Suffering is real.”
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti.
“Then Master Gotama doesn’t know nor see suffering.”
‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi.
“It’s not that I don’t know or see suffering.
Jānāmi khvāhaṃ, kassapa, dukkhaṃ;
I do know suffering,
passāmi khvāhaṃ, kassapa, dukkhan’”ti.
I do see suffering.”
“Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
“Master Gotama, when asked these questions, you say ‘not so’.
‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.
‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ, atthi kho, kassapa, dukkhan’ti vadesi.
Yet you say that there is such a thing as suffering.
‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi.
Jānāmi khvāhaṃ, kassapa, dukkhaṃ;
And you say that you do know suffering,
passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi.
and you do see suffering.
Ācikkhatu ca me, bhante, bhagavā dukkhaṃ.
Sir, explain suffering to me!
Desetu ca me, bhante, bhagavā dukkhan”ti.
Teach me about suffering!”
“‘So karoti so paṭisaṃvedayatī’ti kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti.
“Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism.
‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkhan’ti iti vadaṃ ucchedaṃ etaṃ pareti.
Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism.
Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:
When this was said, Kassapa said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya … pe … ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mayā puggalavemattatā viditā”ti.
However, I have recognized individual differences.”
“Sace, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno ca panāyasmā kassapo 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, Venerable Kassapa, living alone, withdrawn, assiduous, ardent, and resolute, soon 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 panāyasmā kassapo arahataṃ ahosīti.
And Venerable Kassapa became one of the perfected.
end of section [12.17 - SN 12.17 Acelakassapa: With Kassapa, the Naked Ascetic] ❧
SN 12.18 Timbaruka: With Timbaruka
18. Timbarukasutta
18. With Timbaruka
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Timbaruka went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Kiṃ nu kho, bho gotama, sayaṅkataṃ sukhadukkhanti?
“Well, Master Gotama, are pleasure and pain made by oneself?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ pana, bho gotama, paraṅkataṃ sukhadukkhanti?
“Then are pleasure and pain made by another?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhanti?
“Well, are pleasure and pain made by both oneself and another?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhanti?
“Then do pleasure and pain arise by chance, not made by oneself or another?”
Mā hevaṃ, timbarukāti bhagavā avoca.
“Not so, Timbaruka,” said the Buddha.
Kiṃ nu kho, bho gotama, natthi sukhadukkhanti?
“Well, is there no such thing as pleasure and pain?”
Na kho, timbaruka, natthi sukhadukkhaṃ;
“It’s not that there’s no such thing as pleasure and pain.
atthi kho, timbaruka, sukhadukkhanti.
Pleasure and pain are real.”
Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatīti?
“Then Master Gotama doesn’t know nor see pleasure and pain.”
Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.
“It’s not that I don’t know or see pleasure and pain.
Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ;
I do know pleasure and pain,
passāmi khvāhaṃ, timbaruka, sukhadukkhan”ti.
I do see pleasure and pain.”
“‘Kiṃ nu kho, bho gotama, sayaṅkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
“Master Gotama, when asked these questions, you say ‘not so’.
‘Kiṃ pana, bho gotama, paraṅkataṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
‘Kiṃ nu kho, bho gotama, sayaṅkatañca paraṅkatañca sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
‘Kiṃ pana, bho gotama, asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.
‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṃ;
Yet you say that there is such a thing as pleasure and pain.
atthi kho, timbaruka, sukhadukkhan’ti vadesi.
‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.
Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ;
And you say that you do know pleasure and pain,
passāmi khvāhaṃ, timbaruka, sukhadukkhan’ti vadesi.
and you do see pleasure and pain.
Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ.
Sir, explain pleasure and pain to me!
Desetu ca me bhavaṃ gotamo sukhadukkhan”ti.
Teach me about pleasure and pain!”
“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.
“Suppose that the feeling and the one who feels it are the same thing. Then for one who has existed since the beginning, pleasure and pain is made by oneself. I don’t say this.
‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṅkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.
Suppose that the feeling is one thing and the one who feels it is another. Then for one stricken by feeling, pleasure and pain is made by another. I don’t say this.
Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Timbaruka said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, sir! Excellent! …
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
❧
SN 12.19 Bālapaṇḍita: The Astute and the Foolish
19. Bālapaṇḍitasutta
19. The Astute and the Foolish
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato.
“monks, for a fool hindered by ignorance and fettered by craving, this body has been produced.
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena.
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the fool experiences pleasure and pain.
Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato.
For an astute person hindered by ignorance and fettered by craving, this body has been produced.
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena.
So there is the duality of this body and external name and form. Contact depends on this duality. When contacted through one or other of the six sense fields, the astute person experiences pleasure and pain.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti?
What, then, is the difference between the foolish and the astute?”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā.
“For a fool hindered by ignorance and fettered by craving, this body has been produced. But the fool has not given up that ignorance or finished that craving.
Taṃ kissa hetu?
Why is that?
Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya.
The fool has not completed the spiritual journey for the complete ending of suffering.
Tasmā bālo kāyassa bhedā kāyūpago hoti,
Therefore, when their body breaks up, the fool is reborn in another body.
so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
When reborn in another body, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Na parimuccati dukkhasmāti vadāmi.
They’re not freed from suffering, I say.
Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā.
For an astute person hindered by ignorance and fettered by craving, this body has been produced. But the astute person has given up that ignorance and finished that craving.
Taṃ kissa hetu?
Why is that?
Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya.
The astute person has completed the spiritual journey for the complete ending of suffering.
Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti.
Therefore, when their body breaks up, the astute person is not reborn in another body.
So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
Not being reborn in another body, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Parimuccati dukkhasmāti vadāmi.
They’re freed from suffering, I say.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso”ti.
This is the difference here between the foolish and the astute, that is, living the spiritual life.”
SN 12.20 Paccaya: Conditions
20. Paccayasutta
20. Conditions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme.
“monks, I will teach you dependent origination and dependently originated dharma.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, paṭiccasamuppādo?
“And what is dependent origination?
Jātipaccayā, bhikkhave, jarāmaraṇaṃ.
Rebirth is a condition for old age and death.
Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality.
Taṃ tathāgato abhisambujjhati abhisameti.
A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
‘Passathā’ti cāha:
‘Look,’ he says,
‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’.
‘Rebirth is a condition for old age and death.’
Bhavapaccayā, bhikkhave, jāti … pe …
Continued existence is a condition for rebirth …
upādānapaccayā, bhikkhave, bhavo …
Grasping is a condition for continued existence …
taṇhāpaccayā, bhikkhave, upādānaṃ …
Craving is a condition for grasping …
vedanāpaccayā, bhikkhave, taṇhā …
Feeling is a condition for craving …
phassapaccayā, bhikkhave, vedanā …
Contact is a condition for feeling …
saḷāyatanapaccayā, bhikkhave, phasso …
The six sense fields are a condition for contact …
nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ …
Name and form are conditions for the six sense fields …
viññāṇapaccayā, bhikkhave, nāmarūpaṃ …
Consciousness is a condition for name and form …
saṅkhārapaccayā, bhikkhave, viññāṇaṃ …
co-doings are a condition for consciousness …
avijjāpaccayā, bhikkhave, saṅkhārā
Ignorance is a condition for co-doings.
uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā.
Whether Realized Ones arise or not, this law of nature persists, this regularity of natural dharmas, this invariance of natural dharmas, specific conditionality.
Taṃ tathāgato abhisambujjhati abhisameti.
A Realized One understands this and comprehends it,
Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
‘Passathā’ti cāha:
‘Look,’ he says,
‘avijjāpaccayā, bhikkhave, saṅkhārā’.
‘Ignorance is a condition for co-doings.’
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā—
So the fact that this is real, not unreal, not otherwise; the specific conditionality of it:
ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.
this is called dependent origination.
Katame ca, bhikkhave, paṭiccasamuppannā dhammā?
And what are the dependently originated dharma?
Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.
Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Rebirth …
Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo.
Continued existence …
Upādānaṃ bhikkhave … pe …
Grasping …
taṇhā, bhikkhave …
Craving …
vedanā, bhikkhave …
Feeling …
phasso, bhikkhave …
Contact …
saḷāyatanaṃ, bhikkhave …
The six sense fields …
nāmarūpaṃ, bhikkhave …
Name and form …
viññāṇaṃ, bhikkhave …
Consciousness …
saṅkhārā, bhikkhave …
co-doings …
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.
These are called the dependently originated dharma.
Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati:
When a noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are, it’s impossible for them to turn back to the past, thinking:
‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti;
‘Did I exist in the past? Did I not exist in the past? What was I in the past? How was I in the past? After being what, what did I become in the past?’
aparantaṃ vā upadhāvissati:
Or to turn forward to the future, thinking:
‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti;
‘Will I exist in the future? Will I not exist in the future? What will I be in the future? How will I be in the future? After being what, what will I become in the future?’
etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati:
Or to be undecided about the present, thinking:
‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti—
‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’
netaṃ ṭhānaṃ vijjati.
Taṃ kissa hetu?
Why is that?
Tathā hi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti.
Because that noble disciple has clearly seen with right wisdom this dependent origination and these dependently originated dharma as they are.”
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..2.. - SN 12 vagga 2 Āhāra: food] ❧
+ § – SN 12 vagga 3 Dasabala: The Ten Powers+ all - all
3. Dasabalavagga
3. The Ten Powers
SN 12.21 Dasabala: The Ten Powers
21. Dasabalasutta
21. The Ten Powers
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti—
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,
Such is form, such is the origin of form, such is the ending of form.
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo,
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
When this exists, that is; due to the arising of this, that arises.
Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.22 Dutiyadasabala: The Ten Powers (2nd)
22. Dutiyadasabalasutta
22. The Ten Powers (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti:
“monks, a Realized One has ten powers and four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,
Such is form, such is the origin of form, such is the ending of form.
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo,
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.
Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
That is how this entire mass of suffering ceases.
Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
So The Dharma has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.
Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ:
Just this much is quite enough for someone who has gone forth out of faith from a good family to rouse up their energy.
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.
‘Gladly, let only skin, sinews, and tendons remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
Dukkhaṃ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti.
A lazy person lives in suffering, mixed up with bad, unskillful Dharmas, and ruins a great deal of their own good.
Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti.
An energetic person lives happily, secluded from bad, unskillful Dharmas, and fulfills a great deal of their own good.
Na, bhikkhave, hīnena aggassa patti hoti.
The best isn’t reached by the worst.
Aggena ca kho, bhikkhave, aggassa patti hoti.
The best is reached by the best.
Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto.
This spiritual life is the cream, monks, and the Teacher is before you.
Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.
So you should rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized, thinking:
‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā saudrayā.
‘In this way our going forth will not be wasted, but will be fruitful and fertile.
Yesañca mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti—
And our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
That’s how you should train.
Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;
Considering your own good, monks, is quite enough for you to persist with assiduity.
paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;
Considering the good of others is quite enough for you to persist with assiduity.
ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.
Considering the good of both is quite enough for you to persist with assiduity.”
❧
SN 12.23 Upanisa: Vital Conditions
23. Upanisasutta
23. Vital Conditions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.
“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti?
For one who knows and sees what?
Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …
Such is feeling …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-doings …
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.
The ending of the defilements is for one who knows and sees this.
Yampissa taṃ, bhikkhave, khayasmiṃ khayeñāṇaṃ, tampi saupanisaṃ vadāmi, no anupanisaṃ.
I say that this knowledge of ending has a vital condition, it doesn’t lack a vital condition.
Kā ca, bhikkhave, khayeñāṇassa upanisā?
And what is it?
‘Vimuttī’tissa vacanīyaṃ.
You should say: ‘Freedom.’
Vimuttimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that freedom has a vital condition, it doesn’t lack a vital condition.
Kā ca, bhikkhave, vimuttiyā upanisā?
And what is it?
‘Virāgo’tissa vacanīyaṃ.
You should say: ‘Dispassion.’
Virāgampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that dispassion has a vital condition.
Kā ca, bhikkhave, virāgassa upanisā?
And what is it?
‘Nibbidā’tissa vacanīyaṃ.
You should say: ‘disenchantment.’
Nibbidampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that disenchantment has a vital condition.
Kā ca, bhikkhave, nibbidāya upanisā?
And what is it?
‘Yathābhūtañāṇadassanan’tissa vacanīyaṃ.
You should say: ‘Truly knowing and seeing.’
Yathābhūtañāṇadassanampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that truly knowing and seeing has a vital condition.
Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā?
And what is it?
‘Samādhī’tissa vacanīyaṃ.
You should say: ‘undistractible-lucidity.’
Samādhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that undistractible-lucidity has a vital condition.
Kā ca, bhikkhave, samādhissa upanisā?
And what is it?
‘Sukhan’tissa vacanīyaṃ.
You should say: ‘pleasure.’
Sukhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that pleasure has a vital condition.
Kā ca, bhikkhave, sukhassa upanisā?
And what is it?
‘Passaddhī’tissa vacanīyaṃ.
You should say: ‘pacification.’
Passaddhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that pacification has a vital condition.
Kā ca, bhikkhave, passaddhiyā upanisā?
And what is it?
‘Pītī’tissa vacanīyaṃ.
You should say: ‘Rapture.’
Pītimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that rapture has a vital condition.
Kā ca, bhikkhave, pītiyā upanisā?
And what is it?
‘Pāmojjan’tissa vacanīyaṃ.
You should say: ‘Joy.’
Pāmojjampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that joy has a vital condition.
Kā ca, bhikkhave, pāmojjassa upanisā?
And what is it?
‘Saddhā’tissa vacanīyaṃ.
You should say: ‘Faith.’
Saddhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that faith has a vital condition.
Kā ca, bhikkhave, saddhāya upanisā?
And what is it?
‘Dukkhan’tissa vacanīyaṃ.
You should say: ‘Suffering.’
Dukkhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that suffering has a vital condition.
Kā ca, bhikkhave, dukkhassa upanisā?
And what is it?
‘Jātī’tissa vacanīyaṃ.
You should say: ‘Rebirth.’
Jātimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that rebirth has a vital condition.
Kā ca, bhikkhave, jātiyā upanisā?
And what is it?
‘Bhavo’tissa vacanīyaṃ.
You should say: ‘Continued existence.’
Bhavampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that continued existence has a vital condition.
Kā ca, bhikkhave, bhavassa upanisā?
And what is it?
‘Upādānan’tissa vacanīyaṃ.
You should say: ‘Grasping.’
Upādānampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that grasping has a vital condition.
Kā ca, bhikkhave, upādānassa upanisā?
And what is it?
‘Taṇhā’tissa vacanīyaṃ.
You should say: ‘Craving.’
Taṇhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.
I say that craving has a vital condition.
Kā ca, bhikkhave, taṇhāya upanisā?
And what is it?
‘Vedanā’tissa vacanīyaṃ … pe …
You should say: ‘Feeling.’ …
‘phasso’tissa vacanīyaṃ …
You should say: ‘Contact.’ …
‘saḷāyatanan’tissa vacanīyaṃ …
You should say: ‘The six sense fields.’ …
‘nāmarūpan’tissa vacanīyaṃ …
You should say: ‘Name and form.’ …
‘viññāṇan’tissa vacanīyaṃ …
You should say: ‘Consciousness.’ …
‘saṅkhārā’tissa vacanīyaṃ.
You should say: ‘co-doings.’ …
Saṅkhārepāhaṃ, bhikkhave, saupanise vadāmi, no anupanise.
I say that co-doings have a vital condition, they don’t lack a vital condition.
Kā ca, bhikkhave, saṅkhārānaṃ upanisā?
And what is the vital condition for co-doings?
‘Avijjā’tissa vacanīyaṃ.
You should say: ‘Ignorance.’
Iti kho, bhikkhave, avijjūpanisā saṅkhārā,
So ignorance is a vital condition for co-doings.
saṅkhārūpanisaṃ viññāṇaṃ,
co-doings are a vital condition for consciousness.
viññāṇūpanisaṃ nāmarūpaṃ,
Consciousness is a vital condition for name and form.
nāmarūpūpanisaṃ saḷāyatanaṃ,
Name and form are vital conditions for the six sense fields.
saḷāyatanūpaniso phasso,
The six sense fields are vital conditions for contact.
phassūpanisā vedanā,
Contact is a vital condition for feeling.
vedanūpanisā taṇhā,
Feeling is a vital condition for craving.
taṇhūpanisaṃ upādānaṃ,
Craving is a vital condition for grasping.
upādānūpaniso bhavo,
Grasping is a vital condition for continued existence.
bhavūpanisā jāti,
Continued existence is a vital condition for rebirth.
jātūpanisaṃ dukkhaṃ,
Rebirth is a vital condition for suffering.
dukkhūpanisā saddhā,
Suffering is a vital condition for faith.
saddhūpanisaṃ pāmojjaṃ,
Faith is a vital condition for joy.
pāmojjūpanisā pīti,
Joy is a vital condition for rapture.
pītūpanisā passaddhi,
Rapture is a vital condition for pacification.
passaddhūpanisaṃ sukhaṃ,
pacification is a vital condition for pleasure.
sukhūpaniso samādhi,
pleasure is a vital condition for undistractible-lucidity.
samādhūpanisaṃ yathābhūtañāṇadassanaṃ,
undistractible-lucidity is a vital condition for truly knowing and seeing.
yathābhūtañāṇadassanūpanisā nibbidā,
Truly knowing and seeing is a vital condition for disenchantment.
nibbidūpaniso virāgo,
disenchantment is a vital condition for dispassion.
virāgūpanisā vimutti,
Dispassion is a vital condition for freedom.
vimuttūpanisaṃ khayeñāṇaṃ.
Freedom is a vital condition for the knowledge of ending.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇaṃ, viññāṇūpanisaṃ nāmarūpaṃ, nāmarūpūpanisaṃ saḷāyatanaṃ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṃ upādānaṃ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṃ dukkhaṃ, dukkhūpanisā saddhā, saddhūpanisaṃ pāmojjaṃ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṃ sukhaṃ, sukhūpaniso samādhi, samādhūpanisaṃ yathābhūtañāṇadassanaṃ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṃ khayeñāṇan”ti.
In the same way, ignorance is a vital condition for co-doings. … Freedom is a vital condition for the knowledge of ending.”
end of section [12.23 - SN 12.23 Upanisa: Vital Conditions] ❧
SN 12.24 Aññatitthiya: Followers of Other Paths
24. Aññatitthiyasutta
24. Followers of Other Paths
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Atha kho āyasmato sāriputtassa etadahosi:
Then he thought:
“atippago kho tāva rājagahe piṇḍāya carituṃ.
“It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.
Why don’t I go to the monastery of the wanderers who follow other paths?”
Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.
Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti.
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti.
Some of them declare that suffering is made by another.
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti.
Some of them declare that suffering is made by both oneself and another.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.
Some of them declare that suffering arises by chance, not made by oneself or another.
Idha, panāvuso sāriputta, samaṇo gotamo kiṃvādī kimakkhāyī?
What does the ascetic Gotama say about this? How does he explain it?
Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ bhagavatā.
“Reverends, the Buddha said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering is made by another, that’s also conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact.
Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ imaṃ kathāsallāpaṃ.
Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers who follow other paths.
Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Ānanda wandered for alms in Rājagaha. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya.
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained.
Paṭiccasamuppannaṃ kho, ānanda, dukkhaṃ vuttaṃ mayā.
I have said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Ekamidāhaṃ, ānanda, samayaṃ idheva rājagahe viharāmi veḷuvane kalandakanivāpe.
Ānanda, this one time I was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha khvāhaṃ, ānanda, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ.
Then I robed up in the morning and, taking my bowl and robe, entered Rājagaha for alms.
Tassa mayhaṃ, ānanda, etadahosi:
Then I thought:
‘atippago kho tāva rājagahe piṇḍāya carituṃ.
‘It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti.
Why don’t I go to the monastery of the wanderers who follow other paths?’
Atha khvāhaṃ, ānanda, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ.
Then I went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, ānanda, te aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, I sat down to one side. …”
‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṃ dukkhaṃ paññapenti.
(The wanderers asked the Buddha the very same questions, and he gave the same answers.)
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṃ dukkhaṃ paññapenti.
Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti.
Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.
Idha no āyasmā gotamo kiṃvādī kimakkhāyī?
Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva āyasmato gotamassa assāma, na ca āyasmantaṃ gotamaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’ti?
“Acchariyaṃ bhante, abbhutaṃ bhante.
“It’s incredible, sir, it’s amazing,
Yatra hi nāma ekena padena sabbo attho vutto bhavissati.
how the whole meaning is stated with one phrase.
Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?
Could there be a detailed explanation of this meaning that is both deep and appears deep?”
“Tena hānanda, taññevettha paṭibhātū”ti.
“Well then, Ānanda, clarify this matter yourself.”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, suppose they were to ask me:
‘jarāmaraṇaṃ, āvuso ānanda, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavan’ti?
‘Reverend Ānanda, what is the source, origin, birthplace, and root of old age and death?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘jarāmaraṇaṃ kho, āvuso, jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātipabhavan’ti.
‘Reverends, rebirth is the source, origin, birthplace, and root of old age and death.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.
That’s how I’d answer such a question.
Sace maṃ, bhante, evaṃ puccheyyuṃ:
Suppose they were to ask me:
‘jāti panāvuso ānanda, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
‘What is the source of rebirth?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.
‘Continued existence is the source of rebirth.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.
That’s how I’d answer such a question.
Sace maṃ, bhante, evaṃ puccheyyuṃ:
Suppose they were to ask me:
‘bhavo panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
‘What is the source of continued existence?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.
‘Grasping is the source of continued existence.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.
That’s how I’d answer such a question.
Sace maṃ, bhante, evaṃ puccheyyuṃ—
Suppose they were to ask me:
upādānaṃ panāvuso … pe …
‘What is the source of grasping?’ …
taṇhā panāvuso … pe …
craving …
vedanā panāvuso … pe …
feeling …
sace maṃ, bhante, evaṃ puccheyyuṃ:
Suppose they were to ask me:
‘phasso panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
‘What is the source of contact?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti.
‘The six sense fields are the source, origin, birthplace, and root of contact.’
‘Channaṃ tveva, āvuso, phassāyatanānaṃ asesavirāganirodhā phassanirodho;
‘When the six sense fields fade away and cease with nothing left over, contact ceases.
phassanirodhā vedanānirodho;
When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho;
When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
That is how this entire mass of suffering ceases.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
end of section [12.24 - SN 12.24 Aññatitthiya: Followers of Other Paths] ❧
SN 12.25 Bhūmija: With Bhūmija
25. Bhūmijasutta
25. With Bhūmija
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā bhūmijo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhūmija came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti.
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṃ sukhadukkhaṃ paññapenti.
Some of them declare that pleasure and pain are made by another.
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṃ paññapenti.
Some of them declare that pleasure and pain are made by both oneself and another.
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti.
Some of them declare that pleasure and pain arise by chance, not made by oneself or another.
Idha no, āvuso sāriputta, bhagavā kiṃvādī kimakkhāyī,
What does the Buddha say about this? How does he explain it?
kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Paṭiccasamuppannaṃ kho, āvuso, sukhadukkhaṃ vuttaṃ bhagavatā.
“Reverend, the Buddha said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva bhagavato assa, na ca bhagavantaṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ imaṃ kathāsallāpaṃ.
Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya.
“Good, good, Ānanda! It’s just as Sāriputta has so rightly explained.
Paṭiccasamuppannaṃ kho, ānanda, sukhadukkhaṃ vuttaṃ mayā.
I have said that pleasure and pain are dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact.
Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.
Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
By oneself one instigates the co-activity that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Pare vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else others instigate the co-activity …
Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
One consciously instigates the co-activity …
Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else one unconsciously instigates the co-activity …
Imesu, ānanda, dhammesu avijjā anupatitā.
Ignorance is included in all these things.
Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. So mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
Khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.
There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.”
❧
SN 12.26 Upavāṇa: With Upavāṇa
26. Upavāṇasutta
26. With Upavāṇa
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca:
Then Venerable Upavāṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti.
“Sir, there are some ascetics and brahmins who declare that suffering is made by oneself.
Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṃ dukkhaṃ paññapenti.
There are some who declare that suffering is made by another.
Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṃ paññapenti.
There are some who declare that suffering is made by both oneself and another.
Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.
There are some who declare that suffering arises by chance, not made by oneself or another.
Idha no, bhante, bhagavā kiṃvādī kimakkhāyī kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“Paṭiccasamuppannaṃ kho, upavāṇa, dukkhaṃ vuttaṃ mayā.
“Upavāṇa, I have said that suffering is dependently originated.
Kiṃ paṭicca?
Dependent on what?
Phassaṃ paṭicca.
Dependent on contact.
Iti vadaṃ vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, tadapi phassapaccayā.
In the case of those ascetics and brahmins who declare that suffering is made by oneself, that’s conditioned by contact. …
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.
In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact.
Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
In the case of those ascetics and brahmins who declare that suffering is made by oneself, it’s impossible that they will experience that without contact.
Yepi te … pe …
yepi te … pe …
yepi te samaṇabrāhmaṇā asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.
In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.”
SN 12.27 Paccaya: Conditions
27. Paccayasutta
27. Conditions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Katamañca, bhikkhave, jarāmaraṇaṃ?
And what is old age and death?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko—
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṃ vuccati jarā.
This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo;
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
idaṃ vuccati maraṇaṃ.
This is called death.
Iti ayañca jarā idañca maraṇaṃ.
Such is old age, and such is death.
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo;
Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho.
When rebirth ceases, old age and death cease.
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.
The practice that leads to the cessation of old age and death is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Katamā ca, bhikkhave, jāti … pe …
And what is rebirth? …
katamo ca, bhikkhave, bhavo …
And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …
And what is grasping? …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
katamā ca, bhikkhave, vedanā …
And what is feeling? …
katamo ca, bhikkhave, phasso …
And what is contact? …
katamañca, bhikkhave, saḷāyatanaṃ …
And what are the six sense fields? …
katamañca, bhikkhave, nāmarūpaṃ …
And what are name and form? …
katamañca, bhikkhave, viññāṇaṃ …?
And what is consciousness? …
Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ paccayaṃ pajānāti, evaṃ paccayasamudayaṃ pajānāti, evaṃ paccayanirodhaṃ pajānāti, evaṃ paccayanirodhagāminiṃ paṭipadaṃ pajānāti.
A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
❧
28. Bhikkhusutta
28. A monk
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
idha, bhikkhave, bhikkhu jarāmaraṇaṃ pajānāti, jarāmaraṇasamudayaṃ pajānāti, jarāmaraṇanirodhaṃ pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, jātiṃ pajānāti … pe …
“A monk understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth …
bhavaṃ pajānāti …
continued existence …
upādānaṃ pajānāti …
grasping …
taṇhaṃ pajānāti …
craving …
vedanaṃ pajānāti …
feeling …
phassaṃ pajānāti …
contact …
saḷāyatanaṃ pajānāti …
the six sense fields …
nāmarūpaṃ pajānāti …
name and form …
viññāṇaṃ pajānāti …
consciousness …
saṅkhāre pajānāti, saṅkhārasamudayaṃ pajānāti, saṅkhāranirodhaṃ pajānāti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Katamañca, bhikkhave, jarāmaraṇaṃ?
And what is old age and death?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko—
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṃ vuccati jarā.
This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo;
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
idaṃ vuccati maraṇaṃ.
This is called death. …
Iti ayañca jarā idañca maraṇaṃ.
Such is old age, and such is death.
Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo;
Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho.
When rebirth ceases, old age and death cease.
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.
The practice that leads to the cessation of old age and death is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Katamā ca, bhikkhave, jāti … pe …
And what is rebirth? …
katamo ca, bhikkhave, bhavo …
And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …
And what is grasping? …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
vedanā …
feeling …
phasso …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ ….
consciousness …
Katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho.
When ignorance ceases, co-doings cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.
The practice that leads to the cessation of co-doings is simply this noble eightfold path,
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, bhikkhu evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, evaṃ jātiṃ pajānāti … pe …
A monk understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre …
They understand co-doings,
saṅkhārasamudayaṃ …
their origin,
saṅkhāranirodhaṃ …
their cessation,
evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti.
and the practice that leads to their cessation.
Ayaṃ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
end of section [12.28 - SN 12.28 Bhikkhu: A monk] ❧
SN 12.29 Samaṇabrāhmaṇa: Ascetics and Brahmins
29. Samaṇabrāhmaṇasutta
29. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ na parijānanti, jarāmaraṇasamudayaṃ na parijānanti, jarāmaraṇanirodhaṃ na parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ na parijānanti, jātiṃ na parijānanti … pe …
“There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre …
They don’t completely understand co-doings,
saṅkhārasamudayaṃ …
their origin,
saṅkhāranirodhaṃ …
their cessation,
saṅkhāranirodhagāminiṃ paṭipadaṃ na parijānanti.
and the practice that leads to their cessation.
Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā. Na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ parijānanti, jarāmaraṇasamudayaṃ parijānanti, jarāmaraṇanirodhaṃ parijānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ parijānanti, jātiṃ parijānanti … pe …
There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre parijānanti, saṅkhārasamudayaṃ parijānanti, saṅkhāranirodhaṃ parijānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ parijānanti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
❧
SN 12.30 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
30. Dutiyasamaṇabrāhmaṇasutta
30. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Tatra kho … pe …
ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati.
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death.
Jātiṃ nappajānanti … pe …
They don’t understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati.
They don’t understand co-doings, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended co-doings.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti ṭhānametaṃ vijjati.
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death.
Jātiṃ pajānanti … pe …
They understand rebirth …
bhavaṃ …
continued existence …
upādānaṃ …
grasping …
taṇhaṃ …
craving …
vedanaṃ …
feeling …
phassaṃ …
contact …
saḷāyatanaṃ …
the six sense fields …
nāmarūpaṃ …
name and form …
viññāṇaṃ …
consciousness …
saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti.
They understand co-doings, their origin, their cessation, and the practice that leads to their cessation.
Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṃ vijjatī”ti.
It’s possible that they will abide having transcended co-doings.”
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..3.. - SN 12 vagga 3 Dasabala: The Ten Powers] ❧
+ § – SN 12 vagga 4 Kaḷārakhattiya: Kaḷāra the warrior-noble+ all - all
4. Kaḷārakhattiyavagga
4. Kaḷāra the warrior-noble
SN 12.31 Bhūta: What Has Come to Be
31. Bhūtasutta
31. What Has Come to Be
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.
At one time the Buddha was staying near Sāvatthī.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe:
“Sāriputta, this was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’:
‘Ye ca saṅkhātadhammāse,
‘Those who have comprehended The Dharma,
ye ca sekkhā puthū idha;
and the many kinds of trainees here—
Tesaṃ me nipako iriyaṃ,
dear sir, you are self-disciplined;
puṭṭho pabrūhi mārisā’ti.
when questioned, please tell me their conduct.’
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of this brief statement?”
Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi.
When he said this, Sāriputta kept silent.
Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi … pe …
For a second time …
dutiyampi kho āyasmā sāriputto tuṇhī ahosi.
Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
and a third time …
“vuttamidaṃ, sāriputta, pārāyane ajitapañhe:
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.
Sāriputta kept silent.
“Bhūtamidanti, sāriputta, passasī”ti?
“Sāriputta, do you see that this has come to be?”
“Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.
“Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that it originated with that as fuel.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Seeing this, one is practicing for disenchantment, dispassion, and cessation regarding what is liable to cease.
Evaṃ kho, bhante, sekkho hoti.
In this way one is a trainee.
Kathañca, bhante, saṅkhātadhammo hoti?
And what, sir, is one who has comprehended The Dharma?
Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.
Sir, one truly sees with right wisdom that this has come to be.
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what has come to be.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that it originated with that as fuel.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding the fuel for its origination.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.
Seeing this, one is freed by not grasping through disenchantment, dispassion, and cessation regarding what is liable to cease.
Evaṃ kho, bhante, saṅkhātadhammo hoti.
In this way one has comprehended The Dharma.
Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe:
Sir, regarding what was said in ‘The Way to the Beyond’, in ‘The Questions of Ajita’:
‘Ye ca saṅkhātadhammāse,
‘Those who have comprehended The Dharma,
ye ca sekkhā puthū idha;
and the many kinds of trainees here—
Tesaṃ me nipako iriyaṃ,
dear sir, you are self-disciplined;
puṭṭho pabrūhi mārisā’ti.
when questioned, please tell me their conduct.’
Imassa khvāhaṃ, bhante, saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
This is how I understand the detailed meaning of what was said in brief.”
“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati.
“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:)
Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.
Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati.
Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
Evaṃ kho, sāriputta, sekkho hoti.
Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what was said in brief.”
❧
SN 12.32 Kaḷāra: With Kaḷāra the warrior-noble
32. Kaḷārasutta
32. With Kaḷāra the warrior-noble
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then the monk Kaḷāra the warrior-noble went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti.
“Reverend Sāriputta, the monk Moḷiyaphagguna has rejected the training and returned to a lesser life.”
“Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthā”ti.
“That venerable mustn’t have got any satisfaction in this Dharma and training.”
“Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto”ti?
“Well then, has Venerable Sāriputta found satisfaction in this Dharma and training?”
“Na khvāhaṃ, āvuso, kaṅkhāmī”ti.
“Reverend, I have no uncertainty.”
“Āyatiṃ, panāvuso”ti?
“But what of the future?”
“Na khvāhaṃ, āvuso, vicikicchāmī”ti.
“I have no doubt.”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca:
Then Kaḷāra the warrior-noble went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, sāriputtena aññā byākatā:
“Sir, Venerable Sāriputta has declared enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “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.”’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi:
“Please, monk, in my name tell Sāriputta that
‘satthā taṃ, āvuso sāriputta, āmantetī’”ti.
the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:
“Yes, sir,” that monk replied. He went to Sāriputta and said to him:
“satthā taṃ, āvuso sāriputta, āmantetī”ti.
“Reverend Sāriputta, the teacher summons you.”
“Evaṃ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tayā, sāriputta, aññā byākatā:
“Sāriputta, is it really true that you have declared enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “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”’?”
“Na kho, bhante, etehi padehi etehi byañjanehi attho vutto”ti.
“Sir, I did not state the meaning in these words and phrases.”
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabban”ti.
“Sāriputta, no matter how a person from a good family declares enlightenment, what they have declared should be regarded as such.”
“Nanu ahampi, bhante, evaṃ vadāmi:
“Sir, did I not also say that
‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.
I did not state the meaning in these words and phrases?”
“Sace taṃ, sāriputta, evaṃ puccheyyuṃ:
“Sāriputta, suppose they were to ask you:
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā—
‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
“I understand: ‘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.’”’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti;
evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I would answer:
‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ.
‘Reverends, because of the ending of the source of rebirth, when it ended, I knew “it is ended”.
Khīṇāmhīti viditvā—
Knowing this,
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
I understand: “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.”’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
‘But what is the source, origin, birthplace, and root of rebirth?’
Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I would answer:
‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.
‘Continued existence is the source, origin, birthplace, and root of rebirth.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
‘What is the source of continued existence?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.
‘Grasping is the source of continued existence.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘upādānaṃ panāvuso … pe …
‘What is the source of grasping?’ …
sace pana taṃ, sāriputta, evaṃ puccheyyuṃ—
But Sāriputta, suppose they were to ask you:
taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
‘What is the source of craving?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti.
‘Feeling is the source of craving.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
“But Sāriputta, suppose they were to ask you:
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti.
‘But how have you known and seen so that the relishing of feelings is no longer present?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘tisso kho imā, āvuso, vedanā.
‘Reverends, there are three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral feeling.
Imā kho, āvuso, tisso vedanā aniccā.
These three feelings are impermanent,
Yadaniccaṃ taṃ dukkhanti
and what’s impermanent is suffering.
viditaṃ, yā vedanāsu nandī sā na upaṭṭhāsī’ti.
When I understood this, the relishing of feelings was no longer present.’
Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya:
The same point may also be briefly explained in this way:
‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti.
‘Suffering includes whatever is felt.’
“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ:
But Sāriputta, suppose they were to ask you:
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
‘But Reverend, how have you been released that you declare enlightenment:
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?
“I understand: ‘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.’”?’
Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, if they were to ask me this,
‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā—
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer:
‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti.
‘Because of an inner release with the ending of all grasping, I live rememberfully so that defilements don’t defile me and I don’t look down on myself.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya—
The same point may also be briefly explained in this way:
ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti.
‘I have no uncertainty regarding the defilements spoken of by the ascetic. I have no doubt that I’ve given them up.’”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then soon after the Buddha left, Venerable Sāriputta said to the monks:
“pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ.
“Reverends, the first question that the Buddha asked me was something that I’d not previously considered, so I hesitated.
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi—
But when the Buddha agreed with my answer, I thought:
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.
‘If the Buddha were to question me all day on this matter in different words and ways, I could answer all day with different words and ways.
Rattiñcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.
If he were to question me all night,
Rattindivaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi.
all day and night,
Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
for two days and nights,
dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
for three,
tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
four,
cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
five,
pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya … pe …
six,
cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ … pe …
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.
or seven days and nights, I could answer in different words and ways for seven days and nights.’”
Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca:
Then Kaḷāra the warrior-noble went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, sāriputtena sīhanādo nadito—
“Sir, Venerable Sāriputta has roared his lion’s roar!”
pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ.
(And he told the Buddha all that Sāriputta had said.)
Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi—
divasañcepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi;
rattiñcepi … pe …
rattindivañcepi maṃ bhagavā … pe …
dve rattindivāni cepi maṃ bhagavā … pe …
tīṇi …
cattāri …
pañca …
cha …
satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.
“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi.
“monk, Sāriputta has clearly comprehended the dharma of the Dharmas, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.”
Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya … pe …
rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya …
dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya …
tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya …
cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya …
pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya …
cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya …
satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti.
end of section [12.32 - SN 12.32 Kaḷāra: With Kaḷāra the warrior-noble] ❧
SN 12.33 Ñāṇavatthu: Grounds for Knowledge
33. Ñāṇavatthusutta
33. Grounds for Knowledge
Sāvatthiyaṃ …
At Sāvatthī.
“Catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi,
“monks, I will teach forty-four grounds for knowledge.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamāni, bhikkhave, catucattārīsaṃ ñāṇavatthūni?
“And what are the forty-four grounds for knowledge?
Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death.
jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of rebirth …
bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of continued existence …
upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of grasping …
taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of craving …
vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā paṭipadāya ñāṇaṃ;
Knowledge of feeling …
phasse ñāṇaṃ … pe …
Knowledge of contact …
saḷāyatane ñāṇaṃ …
Knowledge of the six sense fields …
nāmarūpe ñāṇaṃ …
Knowledge of name and form …
viññāṇe ñāṇaṃ …
Knowledge of consciousness …
saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ.
Knowledge of co-doings, knowledge of the origin of co-doings, knowledge of the cessation of co-doings, and knowledge of the practice that leads to the cessation of co-doings.
Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni.
These are called the forty-four grounds for knowledge.
Katamañca, bhikkhave, jarāmaraṇaṃ?
And what is old age and death?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko,
The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṃ vuccati jarā.
This is called old age.
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo.
The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, and laying to rest of the corpse of the various sentient beings in the various orders of sentient beings.
Idaṃ vuccati maraṇaṃ.
This is called death.
Iti ayañca jarā, idañca maraṇaṃ;
Such is old age, and such is death.
idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.
This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo;
Rebirth is the origin of old age and death.
jātinirodhā jarāmaraṇanirodho;
When rebirth ceases, old age and death cease.
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.
With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu, jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.
Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti, jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahīti.
Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.
This is their knowledge of what follows.
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—
A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.
knowledge of the present dharma, and knowledge of what follows.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipīti.
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.
Katamā ca, bhikkhave, jāti …
And what is rebirth? …
katamo ca, bhikkhave, bhavo …
And what is continued existence? …
katamañca, bhikkhave, upādānaṃ …
And what is grasping? …
katamā ca, bhikkhave, taṇhā …
And what is craving? …
katamā ca, bhikkhave, vedanā …
And what is feeling? …
katamo ca, bhikkhave, phasso …
And what is contact? …
katamañca, bhikkhave, saḷāyatanaṃ …
And what are the six sense fields? …
katamañca, bhikkhave, nāmarūpaṃ …
And what are name and form? …
katamañca, bhikkhave, viññāṇaṃ …
And what is consciousness? …
katame ca, bhikkhave, saṅkhārā?
And what are co-doings?
Tayome, bhikkhave, saṅkhārā—
There are three kinds of co-doings.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.
co-doings by way of body, speech, and mind.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-doings.
Avijjāsamudayā saṅkhārasamudayo;
Ignorance is the origin of co-doings.
avijjānirodhā saṅkhāranirodho;
When ignorance ceases, co-doings cease.
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-doings is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, idamassa dhamme ñāṇaṃ.
A noble disciple understands co-doings, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.
So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.
With this present phenomenon that is seen, known, immediate, attained, and fathomed, they infer to the past and future.
Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu, saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu, saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu, sabbete evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.
Whatever ascetics and brahmins in the past directly knew co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.
Ye hipi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ paṭipadaṃ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṃ etarahi.
Whatever ascetics and brahmins in the future will directly know co-doings, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.
Idamassa anvaye ñāṇaṃ.
This is their knowledge of what follows.
Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni—
A noble disciple has purified and cleansed these two knowledges—
dhamme ñāṇañca anvaye ñāṇañca.
knowledge of the present dharma, and knowledge of what follows.
Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
When a noble disciple has done this, they’re called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
end of section [12.33 - SN 12.33 Ñāṇavatthu: Grounds for Knowledge] ❧
SN 12.34 Dutiyañāṇavatthu: Grounds for Knowledge (2nd)
34. Dutiyañāṇavatthusutta
34. Grounds for Knowledge (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi.
“monks, I will teach seventy-seven grounds for knowledge.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamāni, bhikkhave, sattasattari ñāṇavatthūni?
“And what are the seventy-seven grounds for knowledge?
Jātipaccayā jarāmaraṇanti ñāṇaṃ;
The knowledge that rebirth is a condition for old age and death,
asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;
and the knowledge that when rebirth doesn’t exist, there is no old age and death.
atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;
Also regarding the past: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;
Also regarding the future: the knowledge that rebirth is a condition for old age and death, and the knowledge that when rebirth doesn’t exist, there is no old age and death.
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.
And the knowledge that this knowledge of the stability of natural dharmas is liable to end, vanish, fade away, and cease.
Bhavapaccayā jātīti ñāṇaṃ … pe …
The knowledge that continued existence is a condition for rebirth …
upādānapaccayā bhavoti ñāṇaṃ …
taṇhāpaccayā upādānanti ñāṇaṃ …
vedanāpaccayā taṇhāti ñāṇaṃ …
phassapaccayā vedanāti ñāṇaṃ …
saḷāyatanapaccayā phassoti ñāṇaṃ …
nāmarūpapaccayā saḷāyatananti ñāṇaṃ …
viññāṇapaccayā nāmarūpanti ñāṇaṃ …
saṅkhārapaccayā viññāṇanti ñāṇaṃ;
avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;
The knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;
Also regarding the past: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;
Also regarding the future: the knowledge that ignorance is a condition for co-doings, and the knowledge that when ignorance doesn’t exist, there are no co-doings.
yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.
And the knowledge that this knowledge of the stability of natural dharmas is liable to end, vanish, fade away, and cease.
Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti.
These are called the seventy-seven grounds for knowledge.”
SN 12.35 Avijjāpaccaya: Ignorance is a Condition
35. Avijjāpaccayasutta
35. Ignorance is a Condition
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.
That is how this entire mass of suffering originates.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When this was said, one of the monks asked the Buddha:
“‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti?
“What are old age and death, sir, and who do they belong to?”
‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’”ti.
‘Rebirth is a condition for old age and death.’”
“Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti?
“What is rebirth, sir, and who does it belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is rebirth, and who does it belong to?’ Or you might say, ‘Rebirth is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘bhavapaccayā jātī’”ti.
‘Continued existence is a condition for rebirth.’”
“Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti?
“What is continued existence, sir, and who is it for?”
“No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What is continued existence, and who does it belong to?’ Or you might say, ‘Continued existence is one thing, who it belongs to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
monk, if you have the view that the soul and the body are identical, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘upādānapaccayā bhavo’ti … pe …
‘Grasping is a condition for continued existence.’ …
‘taṇhāpaccayā upādānanti …
‘Craving is a condition for grasping.’ …
vedanāpaccayā taṇhāti …
‘Feeling is a condition for craving.’ …
phassapaccayā vedanāti …
‘Contact is a condition for feeling.’ …
saḷāyatanapaccayā phassoti …
‘The six sense fields are conditions for contact.’ …
nāmarūpapaccayā saḷāyatananti …
‘Name and form are conditions for the six sense fields.’ …
viññāṇapaccayā nāmarūpanti …
‘Consciousness is a condition for name and form.’ …
saṅkhārapaccayā viññāṇan’”ti.
‘co-doings are a condition for consciousness.’”
“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti?
“What are co-doings, sir, and who do they belong to?”
“No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
“That’s not a fitting question,” said the Buddha. “You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti;
monk, if you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā’”ti.
‘Ignorance is a condition for co-doings.’
“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.
‘What is rebirth, and who does it belong to?’ or ‘rebirth is one thing, who it belongs to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Katamo bhavo … pe …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ … pe ….
‘What is consciousness …’
Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā.
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are the same thing’, or ‘the soul and the body are different things.’
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
end of section [12.35 - SN 12.35 Avijjāpaccaya: Ignorance is a Condition] ❧
SN 12.36 Dutiyaavijjāpaccaya: Ignorance is a Condition (2nd)
36. Dutiyaavijjāpaccayasutta
36. Ignorance is a Condition (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Avijjāpaccayā, bhikkhave, saṅkhārā;
“Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
monks, you might say, ‘What are old age and death, and who do they belong to?’ Or you might say, ‘Old age and death are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are the same thing, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘jātipaccayā jarāmaraṇan’ti.
‘Rebirth is a condition for old age and death.’
Katamā jāti … pe …
‘What is rebirth …’
katamo bhavo …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ …
‘What is consciousness …’
katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ.
You might say, ‘What are co-doings, and who do they belong to?’ Or you might say, ‘co-doings are one thing, who they belong to is another.’ But both of these mean the same thing, only the phrasing differs.
‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are identical, there is no living of the spiritual life.
‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti.
If you have the view that the soul and the body are different things, there is no living of the spiritual life.
Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā’ti.
‘Ignorance is a condition for co-doings.’
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā.
‘What are old age and death, and who do they belong to?’ or ‘old age and death are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici.
When ignorance fades away and ceases with nothing left over, then any tricks, dodges, and evasions are given up:
Katamā jāti … pe …
‘What is rebirth …’
katamo bhavo …
‘What is continued existence …’
katamaṃ upādānaṃ …
‘What is grasping …’
katamā taṇhā …
‘What is craving …’
katamā vedanā …
‘What is feeling …’
katamo phasso …
‘What is contact …’
katamaṃ saḷāyatanaṃ …
‘What are the six sense fields …’
katamaṃ nāmarūpaṃ …
‘What are name and form …’
katamaṃ viññāṇaṃ …
‘What is consciousness …’
‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā.
‘What are co-doings, and who do they belong to?’ or ‘co-doings are one thing, who they belong to is another’, or ‘the soul and the body are identical’, or ‘the soul and the body are different things’.
Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti.
These are all cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
❧
SN 12.37 Natumha: Not Yours
37. Natumhasutta
37. Not Yours
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Nāyaṃ, bhikkhave, kāyo tumhākaṃ napi aññesaṃ.
“monks, this body doesn’t belong to you or to anyone else.
Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ.
It’s old deeds, and should be seen as produced by co-doings and intentions, as something to be felt.
Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti:
A learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
SN 12.38 Cetanā: Intention
38. Cetanāsutta
38. Intention
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.
When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.
When consciousness is established and grows, there is rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is rebirth into a new state of existence in the future, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṃ punabbhavābhinibbatti na hoti.
When consciousness is not established and doesn’t grow, there’s no rebirth into a new state of existence in the future.
Āyatiṃ punabbhavābhinibbattiyā asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When there is no rebirth into a new state of existence in the future, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.39 Dutiyacetanā: Intention (2nd)
39. Dutiyacetanāsutta
39. Intention (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.
When consciousness is established, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso;
The six sense fields are conditions for contact.
phassapaccayā vedanā … pe …
Contact is a condition for feeling. …
taṇhā …
craving …
upādānaṃ …
grasping …
bhavo …
continued existence …
jāti …
rebirth …
jarāmaraṇaṃ …
old age and death,
sokaparidevadukkhadomanassupāyāsā sambhavanti.
sorrow, lamentation, pain, sadness, and distress come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.
When consciousness is established, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ … pe …
Name and form are conditions for the six sense fields. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti.
When consciousness is not established, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.40 Tatiyacetanā: Intention (3rd)
40. Tatiyacetanāsutta
40. Intention (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
“monks, what you intend or plan, and what you have underlying tendencies for become a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.
When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.
When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan, but still have underlying tendencies, this becomes a support for the continuation of consciousness.
Ārammaṇe sati patiṭṭhā viññāṇassa hoti.
When this support exists, consciousness becomes established.
Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.
When consciousness is established and grows, there is an inclination.
Natiyā sati āgatigati hoti.
When there is an inclination, there is coming and going.
Āgatigatiyā sati cutūpapāto hoti.
When there is coming and going, there is passing away and reappearing.
Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
When there is passing away and reappearing, future rebirth, old age, and death come to be, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.
If you don’t intend or plan or have underlying tendencies, this doesn’t become a support for the continuation of consciousness.
Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.
With no support, consciousness is not established.
Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.
When consciousness is not established and doesn’t grow, there’s no inclination.
Natiyā asati āgatigati na hoti.
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.
When there’s no coming and going, there’s no passing away and reappearing.
Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When there’s no passing away and reappearing, future rebirth, old age, and death cease, as do sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
end of section [12..4.. - SN 12 vagga 4 Kaḷārakhattiya: Kaḷāra the warrior-noble] ❧
+ § – SN 12 vagga 5 Gahapati: Householders+ all - all
5. Gahapativagga
5. Householders
SN 12.41 Pañcaverabhaya: Dangers and Threats
41. Pañcaverabhayasutta
41. Dangers and Threats
Sāvatthiyaṃ viharati.
At Sāvatthī.
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. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’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.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
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. That danger and threat is quelled for anyone who refrains from killing living creatures.
Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (2)
Anyone who steals creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from stealing.
Yaṃ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (3)
Anyone who commits sexual misconduct creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from committing sexual misconduct.
Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. (4)
Anyone who lies creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. That danger and threat is quelled for anyone who refrains from lying.
Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
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. That danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti. (5)
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?
Idha, gahapati, 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.’
Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. (2)
‘The Dharma 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.’
Saṅghe aveccappasādena samannāgato hoti:
They have 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. (3)
‘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.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti. (4)
These are the four factors of stream-entry that they have.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti:
A noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti;
‘When this exists, that is; when this doesn’t exist, that is not.
imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati.
Due to the arising of this, that arises; due to the cessation of this, that ceases.
Yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.’
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”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.’”
❧
SN 12.42 Dutiyapañcaverabhaya: Dangers and Threats (2nd)
42. Dutiyapañcaverabhayasutta
42. Dangers and Threats (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
“monks, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi … pe … avinipātadhammo niyato sambodhiparāyano’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.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Yaṃ, bhikkhave, pāṇātipātī … pe …
Killing living creatures …
yaṃ, bhikkhave, adinnādāyī …
stealing …
yaṃ, bhikkhave, kāmesumicchācārī …
sexual misconduct …
yaṃ, bhikkhave, musāvādī …
lying …
yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī … pe …
taking alcoholic drinks that cause negligence …
imāni pañca bhayāni verāni vūpasantāni honti.
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?
Idha, bhikkhave, ariyasāvako buddhe … pe …
It’s when a noble disciple has experiential confidence in the Buddha …
dhamme …
The Dharma …
saṅghe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti.
and their ethical conduct is loved by the noble ones.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
These are the four factors of stream-entry that they have.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti … pe …
A noble disciple carefully and properly attends to dependent origination itself …
ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”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.’”
SN 12.43 Dukkha: Suffering
43. Dukkhasutta
43. Suffering
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and ending of suffering.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, dukkhassa samudayo?
“And what, monks, is the origin of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Ayaṃ kho, bhikkhave, dukkhassa samudayo.
This is the origin of suffering.
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca … pe …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca … pe …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca … pe …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Ayaṃ kho, bhikkhave, dukkhassa samudayo.
This is the origin of suffering.
Katamo ca, bhikkhave, dukkhassa atthaṅgamo?
And what is the ending of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo.
This is the ending of suffering.
Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca … pe …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca … pe …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca … pe …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti.
This is the ending of suffering.”
❧
44. Lokasutta
44. The World
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and ending of the world.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, bhikkhave, lokassa samudayo?
“And what, monks, is the origin of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Ayaṃ kho, bhikkhave, lokassa samudayo.
This is the origin of the world.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā … pe …
Contact is a condition for feeling. …
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Ayaṃ kho, bhikkhave, lokassa samudayo.
This is the origin of the world.
Katamo ca, bhikkhave, lokassa atthaṅgamo?
And what is the ending of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo.
This is the ending of the world.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti.
This is the ending of the world.”
❧
SN 12.45 Ñātika: At Nādika
45. Ñātikasutta
45. At Nādika
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
Atha kho bhagavā rahogato paṭisallāno imaṃ dhammapariyāyaṃ abhāsi:
Then while the Buddha was in private retreat he spoke this exposition of The Dharma:
“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā,
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Sotañca paṭicca sadde ca … pe …
Ear consciousness arises dependent on the ear and sounds. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.
Now at that time a certain monk was standing listening in on the Buddha.
Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ.
The Buddha saw him
Disvāna taṃ bhikkhuṃ etadavoca:
and said:
“assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti?
“Monk, did you hear that exposition of The Dharma?”
“Evaṃ, bhante”ti.
“Yes, sir.”
“Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ;
“Learn that exposition of The Dharma,
pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ;
memorize it,
dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.
and remember it.
Atthasaṃhito ayaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.
That exposition of The Dharma is beneficial and relates to the fundamentals of the spiritual life.”
❧
SN 12.46 Aññatarabrāhmaṇa: A Certain Brahmin
46. Aññatarabrāhmaṇasutta
46. A Certain Brahmin
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Kiṃ nu kho, bho gotama, so karoti so paṭisaṃvedayatī”ti?
“Master Gotama, does the person who does the deed experience the result?”
“‘So karoti so paṭisaṃvedayatī’ti kho, brāhmaṇa, ayameko anto”.
“‘The person who does the deed experiences the result’: this is one extreme, brahmin.”
“Kiṃ pana, bho gotama, añño karoti, añño paṭisaṃvedayatī”ti?
“Then does one person do the deed and another experience the result?”
“‘Añño karoti, añño paṭisaṃvedayatī’ti kho, brāhmaṇa, ayaṃ dutiyo anto.
“‘One person does the deed and another experiences the result’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā … pe …
When co-doings cease …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 12.47 Jāṇussoṇi: Jāṇussoṇi
47. Jāṇussoṇisutta
47. Jāṇussoṇi
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ … pe … ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:
“Kiṃ nu kho, bho gotama, sabbamatthī”ti?
“Master Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.
“‘All exists’: this is one extreme, brahmin.”
“Kiṃ pana, bho gotama, sabbaṃ natthī”ti?
“Then does all not exist?”
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, ayaṃ dutiyo anto.
“‘All doesn’t exist’: this is the second extreme.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin Jāṇussoṇi said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 12.48 Lokāyatika: A Cosmologist
48. Lokāyatikasutta
48. A Cosmologist
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho lokāyatiko brāhmaṇo yena bhagavā … pe …
Then a brahmin cosmologist went up to the Buddha …
ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca:
Seated to one side he said to the Buddha:
“Kiṃ nu kho, bho gotama, sabbamatthī”ti?
“Master Gotama, does all exist?”
“‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ”.
“‘All exists’: this is the oldest cosmology, brahmin.”
“Kiṃ pana, bho gotama, sabbaṃ natthī”ti?
“Then does all not exist?”
“‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ”.
“‘All doesn’t exist’: this is the second cosmology.
“Kiṃ nu kho, bho gotama, sabbamekattan”ti?
“Well, is all a unity?”
“‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ”.
“‘All is a unity’: this is the third cosmology.
“Kiṃ pana, bho gotama, sabbaṃ puthuttan”ti?
“Then is all a plurality?”
“‘Sabbaṃ puthuttan’ti kho, brāhmaṇa, catutthametaṃ lokāyataṃ.
“‘All is a plurality’: this is the fourth cosmology.
Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti:
Avoiding these two extremes, the Realized One teaches by the middle way:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin cosmologist said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
SN 12.49 Ariyasāvaka: A Noble Disciple
49. Ariyasāvakasutta
49. A Noble Disciple
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
“monks, a learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?
When what exists do name and form come to be? What what exists do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;
When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko samudayatī’ti.
‘This is the origin of the world.’
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
A learned noble disciple doesn’t think:
‘kiṃ nu kho—
kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
When what doesn’t exist do co-doings not come to be? When what doesn’t exist do name and form not come to be? When what doesn’t exist do the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases.
Avijjāya asati saṅkhārā na honti;
When ignorance doesn’t exist co-doings don’t come to be.
saṅkhāresu asati viññāṇaṃ na hoti;
When co-doings don't exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṃ na hoti;
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṃ na hoti … pe …
When name and form don’t exist the six sense fields don’t come to be. …
bhavo na hoti …
continued existence doesn’t come to be …
jāti na hoti …
rebirth doesn’t come to be …
jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth doesn’t exist old age and death don’t come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko nirujjhatī’ti.
‘This is the cessation of the world.’
Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi … pe …
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands knocking at the door of the deathless’.”
amatadvāraṃ āhacca tiṭṭhati itipī”ti.
❧
SN 12.50 Dutiyaariyasāvaka: A Noble Disciple (2nd)
50. Dutiyaariyasāvakasutta
50. A Noble Disciple (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
“monks, a learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati?
‘When what exists, what is? Due to the arising of what, what arises?
Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’ti?
When what exists do co-doings come to be? When what exists does consciousness come to be? When what exists do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death come to be?’
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.
‘When this exists, that is; due to the arising of this, that arises.
Avijjāya sati saṅkhārā honti;
When ignorance exists, co-doings come to be.
saṅkhāresu sati viññāṇaṃ hoti;
When co-doings exist consciousness comes to be.
viññāṇe sati nāmarūpaṃ hoti;
When consciousness exists name and form come to be.
nāmarūpe sati saḷāyatanaṃ hoti;
When name and form exist the six sense fields come to be.
saḷāyatane sati phasso hoti;
When the six sense fields exist contact comes to be.
phasse sati vedanā hoti;
When contact exists feeling comes to be.
vedanāya sati taṇhā hoti;
When feeling exists craving comes to be.
taṇhāya sati upādānaṃ hoti;
When craving exists grasping comes to be.
upādāne sati bhavo hoti;
When grasping exists continued existence comes to be.
bhave sati jāti hoti;
When continued existence exists rebirth comes to be.
jātiyā sati jarāmaraṇaṃ hotī’ti.
When rebirth exists old age and death come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko samudayatī’ti.
‘This is the origin of the world.’
Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti:
A learned noble disciple doesn’t think:
‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati?
‘When what doesn’t exist, what is not? Due to the cessation of what, what ceases?
Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti … pe …
When what doesn’t exist do co-doings not come to be? When what doesn’t exist does consciousness not come to be? When what doesn’t exist do name and form … the six sense fields … contact … feeling … craving … grasping … continued existence … rebirth … old age and death not come to be?’
upādānaṃ …
bhavo …
jāti …
kismiṃ asati jarāmaraṇaṃ na hotī’ti?
Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti:
Rather, a learned noble disciple has only knowledge about this that is independent of others:
‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.
‘When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Avijjāya asati saṅkhārā na honti;
When ignorance doesn’t exists, co-doings don’t come to be.
saṅkhāresu asati viññāṇaṃ na hoti;
When co-doings don’t exist consciousness doesn’t come to be.
viññāṇe asati nāmarūpaṃ na hoti;
When consciousness doesn’t exist name and form don’t come to be.
nāmarūpe asati saḷāyatanaṃ na hoti … pe …
When name and form don’t exist the six sense fields don’t come to be. …
jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth doesn’t exist old age and death don’t come to be.’
So evaṃ pajānāti:
They understand:
‘evamayaṃ loko nirujjhatī’ti.
‘This is the cessation of the world.’
Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti.
A noble disciple comes to understand the world, its origin, its cessation, and the practice that leads to its cessation. Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true Dharma’, ‘one who sees this true Dharma’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of The Dharma’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”
Saṃyutta Nikāya 12
Linked Discourses 12
end of section [12..5.. - SN 12 vagga 5 Gahapati: Householders] ❧
+ § – SN 12 vagga 6 Dukkha: Suffering+ all - all
6. Dukkhavagga
6. Suffering
SN 12.51 Parivīmaṃsana: A Full Inquiry
51. Parivīmaṃsanasutta
51. A Full Inquiry
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:
“Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”ti?
“monks, how do you define a monk who is making a full inquiry for the complete ending of suffering?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati:
“monks, take a monk who makes a full inquiry:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ;
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?
What is the source, origin, birthplace, and root of this suffering?
Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:
While making a full inquiry they understand:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ, idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.
Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’ti.
When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’
So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of old age and death.
Athāparaṃ parivīmaṃsamāno parivīmaṃsati:
Then they inquire further:
‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā, kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti?
‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:
While making a full inquiry they understand:
‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;
‘Continued existence is the source of rebirth.
bhave sati jāti hoti, bhave asati jāti na hotī’ti.
When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand rebirth, its origin, its cessation, and the appropriate practice for its cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of rebirth.
Athāparaṃ parivīmaṃsamāno parivīmaṃsati:
Then they inquire further:
‘bhavo panāyaṃ kiṃnidāno … pe …
‘But what is the source of this continued existence? …’ …
upādānaṃ panidaṃ kiṃnidānaṃ …
‘But what is the source of this grasping? …’ …
taṇhā panāyaṃ kiṃnidānā …
‘But what is the source of this craving? …’ …
vedanā …
‘But what is the source of this feeling? …’ …
phasso …
‘But what is the source of this contact? …’ …
saḷāyatanaṃ panidaṃ kiṃnidānaṃ …
‘But what is the source of these six sense fields? …’ …
nāmarūpaṃ panidaṃ …
‘But what is the source of this name and form? …’ …
viññāṇaṃ panidaṃ …
‘But what is the source of this consciousness? …’ …
saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā;
‘But what is the source of these co-doings?
kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti?
When what exists do co-doings come to be? When what does not exist do co-doings not come to be?’
So parivīmaṃsamāno evaṃ pajānāti:
While making a full inquiry they understand:
‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;
‘Ignorance is the source of co-doings.
avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.
When ignorance exists, co-doings come to be. When ignorance does not exist, co-doings don’t come to be.’
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;
They understand co-doings, their origin, their cessation, and the appropriate practice for their cessation. And they practice in line with that path.
ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of co-doings.
Avijjāgato yaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ.
If an ignorant individual makes a good co-activity, their consciousness enters a good realm.
Apuññañce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ.
If they make a bad co-activity, their consciousness enters a bad realm.
Āneñjañce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.
If they make an imperturbable co-activity, their consciousness enters an imperturbable realm.
Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharoti na apuññābhisaṅkhāraṃ abhisaṅkharoti na āneñjābhisaṅkhāraṃ abhisaṅkharoti.
When a monk has given up ignorance and given rise to knowledge, they don’t make a good co-activity, a bad co-activity, or an imperturbable co-activity.
Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;
Not choosing or intending, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
Adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a pleasant feeling, they feel it detached.
Dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a painful feeling, they feel it detached.
Adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a neutral feeling, they feel it detached.
So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā same bhūmibhāge paṭisisseyya.
Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.
Tatra yāyaṃ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṃ.
Its heat would dissipate right there, and the shards would be left behind.
Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.
In the same way, feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti?
Would a monk who has ended the defilements still make good co-doings, bad co-doings, or imperturbable co-doings?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti?
“And when there are no co-doings at all, with the cessation of co-doings, would consciousness still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti?
“And when there’s no consciousness at all, would name and form still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti?
“And when there are no name and form at all, would the six sense fields still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?
“And when there are no six sense fields at all, would contact still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?
“And when there’s no contact at all, would feeling still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?
“And when there’s no feeling at all, would craving still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?
“And when there’s no craving at all, would grasping still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.
“And when there’s no grasping at all, would continued existence still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?
“And when there’s no continued existence at all, would rebirth still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?
“And when there’s no rebirth at all, would old age and death still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā.
“Good, good, monks! That’s how it is, not otherwise.
Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.
Trust me on this, monks; be convinced. Have no doubts or uncertainties in this matter.
Esevanto dukkhassā”ti.
Just this is the end of suffering.”
end of section [12.51 - SN 12.51 Parivīmaṃsana: A Full Inquiry] ❧
SN 12.52 Upādāna: Grasping
52. Upādānasutta
52. Grasping
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā kaṭṭhavāhānaṃ tiṃsāya vā kaṭṭhavāhānaṃ cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya.
Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood.
Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya.
And from time to time someone would toss in dry grass, cow dung, or wood.
Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.
Fueled and sustained by that, the bonfire would burn for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya;
Suppose a bonfire was burning with ten, twenty, thirty, or forty loads of wood.
tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya.
And no-one would toss in dry grass, cow dung, or wood from time to time.
Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.
As the original fuel is used up and no more is added, the bonfire would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati,
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.53 Saṃyojana: Fetters
53. Saṃyojanasutta
53. Fetters
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya.
And from time to time someone would pour oil in and adjust the wick.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.
Fueled and sustained by that, the oil lamp would burn for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya.
And no-one would pour oil in and adjust the wick from time to time.
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.
As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.54 Dutiyasaṃyojana: Fetters (2nd)
54. Dutiyasaṃyojanasutta
54. Fetters (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
“monks, suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya.
And from time to time someone would pour oil in and adjust the wick.
Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya.
Fueled and sustained by that, the oil lamp would burn for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya.
Suppose an oil lamp depended on oil and a wick to burn.
Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya.
And no-one would pour oil in and adjust the wick from time to time.
Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya.
As the original fuel is used up and no more is added, the oil lamp would be nirvana'd due to lack of fuel.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.55 Mahārukkha: A Great Tree
55. Mahārukkhasutta
55. A Great Tree
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo … pe …
Grasping is a condition for continued existence. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūlaṃ chinditvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.
They’d cut the tree down at the roots, dig it up, and pull the roots out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chinditvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya;
They’d cut the tree apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
❧
SN 12.56 Dutiyamahārukkha: A Great Tree (2nd)
56. Dutiyamahārukkhasutta
56. A Great Tree (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, mahārukkho.
“monks, suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya … pe …
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
nadiyā vā sīghasotāya pavāheyya.
They’d cut the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.57 Taruṇarukkha: A Sapling
57. Taruṇarukkhasutta
57. A Sapling
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, taruṇo rukkho.
Suppose there was a sapling.
Tassa puriso kālena kālaṃ mūlāni palimajjeyya kālena kālaṃ paṃsuṃ dadeyya, kālena kālaṃ udakaṃ dadeyya.
And from time to time someone would clear around the roots, supply soil, and water it.
Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Fueled and sustained in this way the sapling would grow, increase, and mature.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ … pe …
Craving is a condition for grasping. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, taruṇo rukkho.
Suppose there was a sapling.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
nadiyā vā sīghasotāya pavāheyya.
They’d cut the sapling apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the sapling is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho … pe …
When craving ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.58 Nāmarūpa: Name and Form
58. Nāmarūpasutta
58. Name and Form
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived.
Nāmarūpapaccayā saḷāyatanaṃ … pe …
Name and form are conditions for the six sense fields. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti … pe ….
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, name and form are conceived. …
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, name and form are not conceived.
Nāmarūpanirodhā saḷāyatananirodho … pe …
When name and form cease, the six sense fields cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
SN 12.59 Viññāṇa: Consciousness
59. Viññāṇasutta
59. Consciousness
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.
“There are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived.
Viññāṇapaccayā nāmarūpaṃ … pe …
Consciousness is a condition for name and form. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni … pe …
And its roots going downwards and across all draw the sap upwards. …
evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti … pe ….
In the same way, there are things that are prone to being fettered. When you concentrate on the gratification provided by these things, consciousness is conceived. …
Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.
There are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
Viññāṇanirodhā nāmarūpanirodho … pe …
When consciousness ceases, name and form cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya … pe …
Then a person comes along with a spade and basket. …
āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.
In the same way, there are things that are prone to being fettered. When you concentrate on the drawbacks of these things, consciousness is not conceived.
Viññāṇassa nirodhā nāmarūpanirodho … pe …
When consciousness ceases, name and form cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
60. Nidānasutta
60. Sources
Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir! It’s amazing,
Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.
in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”
“Mā hevaṃ, ānanda, mā hevaṃ, ānanda.
“Not so, Ānanda! Not so, Ānanda!
Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.
This dependent origination is deep and appears deep.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.
It is because of not understanding and not comprehending this Dharma that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
There are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Seyyathāpi, ānanda, mahārukkho.
Suppose there was a great tree.
Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti.
And its roots going downwards and across all draw the sap upwards.
Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Fueled and sustained by that, the great tree would stand for a long time.
Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the gratification provided by these things, your craving grows.
Taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo … pe …
Grasping is a condition for continued existence. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
There are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Seyyathāpi, ānanda, mahārukkho.
Suppose there was a great tree.
Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.
Then a person comes along with a spade and basket.
So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.
They’d cut the tree down at the roots, dig them up, and pull them out, down to the fibers and stems.
So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya.
Then they’d split the tree apart, cut up the parts, and chop it into little bits. They’d dry the bits in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d winnow the ashes in a strong wind, or float them away down a swift stream.
Khaṇḍākhaṇḍikaṃ chinditvā phāleyya;
phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya.
Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
In this way the great tree is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati.
In the same way, there are things that are prone to being grasped. When you concentrate on the drawbacks of these things, your craving ceases.
Taṇhānirodhā upādānanirodho;
When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
end of section [12..6.. - SN 12 vagga 6 Dukkha: Suffering] ❧
+ § – SN 12 vagga 7 Mahā: The Great Chapter+ all - all
7. Mahāvagga
7. The Great Chapter
SN 12.61 Assutavā: Uneducated
61. Assutavāsutta
61. Uneducated
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. …
“assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi.
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Taṃ kissa hetu?
Why is that?
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.
This body made up of the four primary elements is seen to accumulate and disperse, to be taken up and laid to rest.
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.
That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
Taṃ kissa hetu?
Why is that?
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ:
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed.
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Taṃ kissa hetu?
Why is that?
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati;
It’s like a monkey moving through the forest. It grabs hold of one branch, lets it go, and grabs another; then it lets that go and grabs yet another.
evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
In the same way, that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti:
In this case, a learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
yadidaṃ avijjāpaccayā saṅkhārā;
Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ … pe …
co-doings are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho … pe …
When co-doings cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
That is how this entire mass of suffering ceases.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
❧
SN 12.62 Dutiyaassutavā: Uneducated (2nd)
62. Dutiyaassutavāsutta
62. Uneducated (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi.
“monks, when it comes to this body made up of the four primary elements, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Taṃ kissa hetu?
Why is that?
Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi.
This body made up of the four primary elements is seen to increase and diminish, to be taken up and laid to rest.
Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi.
That’s why, when it comes to this body, an uneducated ordinary person might become disenchanted, dispassionate, and freed.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
But when it comes to that which is called ‘mind’ or ‘sentience’ or ‘consciousness’, an uneducated ordinary person is unable to become disenchanted, dispassionate, or freed.
Taṃ kissa hetu?
Why is that?
Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ:
Because for a long time they’ve been attached to it, thought of it as their own, and mistaken it:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.
That’s why, when it comes to this mind, an uneducated ordinary person is unable to become disenchanted, dispassionate, and freed.
Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ.
But an uneducated ordinary person would be better off taking this body made up of the four primary elements to be their self, rather than the mind.
Taṃ kissa hetu?
Why is that?
Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.
This body made up of the four primary elements is seen to last for a year, or for two, three, four, five, ten, twenty, thirty, forty, fifty, or a hundred years, or even longer.
Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.
But that which is called ‘mind’ or ‘sentience’ or ‘consciousness’ arises as one thing and ceases as another all day and all night.
Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti:
In this case, a learned noble disciple carefully and properly attends to dependent origination itself:
‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti.
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā.
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā.
Painful feeling arises dependent on a contact to be experienced as painful.
Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as painful, the corresponding painful feeling ceases and stops.
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati;
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā.
In the same way, pleasant feeling arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati … pe …
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant feeling ceases and stops.
dukkhavedaniyaṃ phassaṃ paṭicca …
Painful feeling …
adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.
With the cessation of that contact to be experienced as neutral, the corresponding neutral feeling ceases and stops.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
❧
+ SN 12.63 Putta-maṃsa: A Child’s Flesh
(2022
SP-FLUENT translation by
frankk derived from
B. Sujato 2018/12)
SN-q 12.63.1 – kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert
SN-q 12.63.1.7 – when food understood → 5kg pleasure cords understood → nonreturner
SN-q 12.63.2 – phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her
SN-q 12.63.2.7 – when contact understood → 3 sensations (vedana) understood → arahant
SN-q 12.63.3 – mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will
SN-q 12.63.3.7 – when intention understood → 3 cravings (taṇhā) understood → arahant
SN-q 12.63.4 – Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day
SN-q 12.63.4.7 – when consciousness understood → name & form understood → arahant
63. Puttamaṃsasutta
63. A Child’s Flesh
Sāvatthiyaṁ …
At Sāvatthī.
“cattārome, bhikkhave, āhārā
“monks, there are these four fuels.
bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
Which four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā,
Solid food, whether coarse or fine;
phasso dutiyo,
contact is the second,
manosañcetanā tatiyā,
mental intention the third,
viññāṇaṁ catutthaṁ.
and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā sambhavesīnaṁ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
+ §63.1 – kabaḷī-kāro āhāro: solid food ↔ parents eat child jerky to cross desert
Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo?
And how should you regard solid food?
Seyyathāpi, bhikkhave, dve jāyampatikā parittaṁ sambalaṁ ādāya kantāramaggaṁ paṭipajjeyyuṁ.
Suppose a couple who were husband and wife set out to cross a desert, taking limited supplies.
Tesamassa ekaputtako piyo manāpo.
They had an only child, dear and beloved.
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ kantāragatānaṁ yā parittā sambalamattā, sā parikkhayaṁ pariyādānaṁ gaccheyya.
As the couple were crossing the desert their limited quantity of supplies would run out,
Siyā ca nesaṁ kantārāvaseso anatiṇṇo.
and they’d still have the rest of the desert to cross.
Atha kho tesaṁ, bhikkhave, dvinnaṁ jāyampatikānaṁ evamassa:
Then it would occur to that couple:
‘amhākaṁ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā.
‘Our limited quantity of supplies has run out, and we still have the rest of the desert to cross.
Atthi cāyaṁ kantārāvaseso anittiṇṇo.
Why don’t we kill our only child, so dear and beloved, and prepare dried and spiced meat?
Yannūna mayaṁ imaṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyāma,
Then we can make it across the desert by eating our child’s flesh.
mā sabbeva tayo vinassimhā’ti.
Let not all three perish.’
Atha kho te, bhikkhave, dve jāyampatikā taṁ ekaputtakaṁ piyaṁ manāpaṁ vadhitvā vallūrañca soṇḍikañca karitvā
Then that couple would kill their only child, so dear and beloved, and prepare dried and spiced meat.
puttamaṁsāni khādantā evaṁ taṁ kantārāvasesaṁ nitthareyyuṁ.
They’d make it across the desert by eating their child’s flesh.
Te puttamaṁsāni ceva khādeyyuṁ, ure ca paṭipiseyyuṁ:
And as they’d eat their child’s flesh, they’d beat their breasts and cry:
‘kahaṁ, ekaputtaka, kahaṁ,
‘Where are you, our only child?
ekaputtakā’ti.
Where are you, our only child?’
Taṁ kiṁ maññatha, bhikkhave,
What do you think, monks?
api nu te davāya vā āhāraṁ āhāreyyuṁ, madāya vā āhāraṁ āhāreyyuṁ, maṇḍanāya vā āhāraṁ āhāreyyuṁ, vibhūsanāya vā āhāraṁ āhāreyyun”ti?
Would they eat that food for fun, indulgence, adornment, or decoration?”
“No hetaṁ, bhante”.
“No, sir.”
“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṁ āhāreyyun”ti?
“Wouldn’t they eat that food just so they could make it across the desert?”
“Evaṁ, bhante”.
“Yes, sir.”
§1.7 – when food understood → 5kg pleasure cords understood → nonreturner
“‘Evameva khvāhaṁ, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo’ti vadāmi.
“I say that this is how you should regard solid food.
Kabaḷīkāre, bhikkhave, āhāre pariññāte
When solid food is completely understood,
pañca kāmaguṇiko rāgo pariññāto hoti.
desire for the five kinds of sensual stimulation is completely understood.
Pañca kāmaguṇike rāge pariññāte
When desire for the five kinds of sensual stimulation is completely understood,
natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto ariyasāvako puna imaṁ lokaṁ āgaccheyya.
a noble-one's-disciple is bound by no fetter that might return them again to this world.
❧
+ §63.2 – phass-āhāro: contact ↔ everywhere flayed cow goes bugs devour her
Kathañca, bhikkhave, phassāhāro daṭṭhabbo?
And how should you regard contact as fuel?
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya.
Suppose there was a flayed cow.
Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ.
If she stands by a wall, the creatures on the wall bite her.
Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ.
If she stands under a tree, the creatures in the tree bite her.
Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ.
If she stands in some water, the creatures in the water bite her.
Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ.
If she stands in the open, the creatures in the open bite her.
Yaṁ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā pāṇā te naṁ khādeyyuṁ.
Wherever that flayed cow stands, the creatures there would bite her.
§2.7 – when contact understood → 3 sensations (vedana) understood → arahant
Evameva khvāhaṁ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi.
I say that this is how you should regard contact as fuel.
Phasse, bhikkhave, āhāre pariññāte
When contact as fuel is completely understood,
tisso vedanā pariññātā honti.
the three feelings are completely understood.
Tīsu vedanāsu pariññātāsu
When the three feelings are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
a noble-one's-disciple has nothing further to do, I say.
+ §63.3 – mano-sañ-cetan-āhāro: mental-intention ↔ man dragged to pit of fire against will
Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?
And how should you regard mental intention as fuel?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ.
Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.
Then that person’s intention, aim, and wish would be to get far away.
Taṁ kissa hetu?
Why is that?
Evañhi, bhikkhave, tassa purisassa hoti:
Because that person would think:
‘imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’ti.
‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva khvāhaṁ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.
I say that this is how you should regard mental intention as fuel.
§3.7 – when intention understood → 3 cravings (taṇhā) understood → arahant
Manosañcetanāya, bhikkhave, āhāre pariññāte
When mental intention as fuel is completely understood,
tisso taṇhā pariññātā honti.
the three cravings are completely understood.
Tīsu taṇhāsu pariññātāsu
When the three cravings are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.
a noble-one's-disciple has nothing further to do, I say.
+ §63.4 – Viññāṇ-āhāro: consciousness ↔ bandit shot with 300 arrows a day
Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?
And how should you regard consciousness as fuel?
Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ:
Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṁ te, deva, coro āgucārī,
‘Your Majesty, this is a bandit, a criminal.
imassa yaṁ icchasi taṁ daṇḍaṁ paṇehī’ti.
Punish him as you will.’
Tamenaṁ rājā evaṁ vadeyya:
The king would say:
‘gacchatha, bho, imaṁ purisaṁ pubbaṇhasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the morning with a hundred spears!’
Tamenaṁ pubbaṇhasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.
Atha rājā majjhanhikasamayaṁ evaṁ vadeyya:
Then at midday the king would say:
‘ambho, kathaṁ so puriso’ti?
‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.
‘He’s still alive, Your Majesty.’
Tamenaṁ rājā evaṁ vadeyya:
The king would say:
‘gacchatha, bho, taṁ purisaṁ majjhanhikasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the middle of the day with a hundred spears!’
Tamenaṁ majjhanhikasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.
Atha rājā sāyanhasamayaṁ evaṁ vadeyya:
Then late in the afternoon the king would say:
‘ambho, kathaṁ so puriso’ti?
‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.
‘He’s still alive, Your Majesty.’
Tamenaṁ rājā evaṁ vadeyya:
The king would say:
‘gacchatha, bho, taṁ purisaṁ sāyanhasamayaṁ sattisatena hanathā’ti.
‘Go, my men, and strike this man in the late afternoon with a hundred spears!’
Tamenaṁ sāyanhasamayaṁ sattisatena haneyyuṁ.
The king’s men did as they were told.
Taṁ kiṁ maññatha, bhikkhave,
What do you think, monks?
api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyethā”ti?
Would that man experience pain and distress from being struck with three hundred spears a day?”
“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha;
“Sir, that man would experience pain and distress from being struck with one spear,
ko pana vādo tīhi sattisatehi haññamāno”ti.
let alone three hundred spears!”
§4.7 – when consciousness understood → name & form understood → arahant
“Evameva khvāhaṁ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.
“I say that this is how you should regard consciousness as fuel.
Viññāṇe, bhikkhave, āhāre pariññāte
When consciousness as fuel is completely understood,
nāmarūpaṁ pariññātaṁ hoti,
name and form is completely understood.
nāmarūpe pariññāte
When name and form are completely understood,
ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.
a noble-one's-disciple has nothing further to do, I say.”
(end of sutta⏹️)
end of section [12.63 - SN 12.63 Putta-maṃsa: A Child’s Flesh] ❧
SN 12.64 Atthirāga: If There Is Desire
64. Atthirāgasutta
64. If There Is Desire
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?
What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya.
These are the four fuels that maintain sentient beings that have been born and help those that are about to be born.
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
If there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Phasse ce, bhikkhave, āhāre … pe …
If there is desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ;
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
In the same way, if there is desire, relishing, and craving for solid food, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Phasse ce, bhikkhave, āhāre … pe …
If there is desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ.
If there is desire, relishing, and craving for consciousness as fuel, consciousness becomes established there and grows.
Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti.
Where consciousness is established and grows, name and form are conceived.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi.
Where name and form are conceived, there is the growth of co-doings.
Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings grow, there is rebirth into a new state of existence in the future.
Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is rebirth into a new state of existence in the future, there is rebirth, old age, and death in the future.
Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.
Where there is rebirth, old age, and death in the future, I say this is full of sorrow, anguish, and distress.
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.
If there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.
Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.
Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.
Phasse ce, bhikkhave, āhāre … pe …
If there is no desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is no desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.
Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.
Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.
Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?
Suppose there was a bungalow or a hall with a peaked roof, with windows on the northern, southern, or eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“Pacchimāyaṃ, bhante, bhittiyan”ti.
“On the western wall, sir.”
“Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti?
“If there was no western wall, where would it land?”
“Pathaviyaṃ, bhante”ti.
“On the ground, sir.”
“Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?
“If there was no ground, where would it land?”
“Āpasmiṃ, bhante”ti.
“In water, sir.”
“Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti?
“If there was no water, where would it land?”
“Appatiṭṭhitā, bhante”ti.
“It wouldn’t land, sir.”
“Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā … pe ….
“In the same way, if there is no desire, relishing, and craving for solid food, consciousness does not become established there and doesn’t grow. …
Phasse ce, bhikkhave, āhāre …
If there is no desire, relishing, and craving for contact as fuel …
manosañcetanāya ce, bhikkhave, āhāre …
If there is no desire, relishing, and craving for mental intention as fuel …
viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ.
If there is no desire, relishing, and craving for consciousness as fuel, consciousness doesn’t become established there and doesn’t grow.
Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti.
Where consciousness is not established and doesn’t grow, name and form are not conceived.
Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi.
Where name and form are not conceived, there is no growth of co-doings.
Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti.
Where co-doings don’t grow, there is no rebirth into a new state of existence in the future.
Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ.
Where there is no rebirth into a new state of existence in the future, there is no rebirth, old age, and death in the future.
Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti.
Where there is no rebirth, old age, and death in the future, I say there’s no sorrow, anguish, and distress.”
end of section [12.64 - SN 12.64 Atthirāga: If There Is Desire] ❧
SN 12.65 Nagara: The City
65. Nagarasutta
65. The City
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn,
Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.
yet it doesn’t understand how to escape from this suffering, from old age and death.
Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?
Oh, when will an escape be found from this suffering, from old age and death?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?
‘When what exists is there old age and death? What is a condition for old age and death?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.
‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati jāti hoti … pe …
‘When what exists is there rebirth? …
bhavo hoti …
continued existence …
upādānaṃ hoti …
grasping …
taṇhā hoti …
craving …
vedanā hoti …
feeling …
phasso hoti …
contact …
saḷāyatanaṃ hoti …
the six sense fields …
nāmarūpaṃ hoti …
name and form …
kiṃpaccayā nāmarūpan’ti?
What is a condition for name and form?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.
‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?
‘When what exists is there consciousness? What is a condition for consciousness?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti.
‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’
Tassa mayhaṃ, bhikkhave, etadahosi—
Then it occurred to me:
paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati.
This consciousness turns back from name and form, and doesn’t go beyond that.
Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ;
This is the extent to which one may be reborn, grow old, die, pass away, or reappear. That is: name and form are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ;
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso … pe …
The six sense fields are conditions for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati, jarāmaraṇaṃ na hoti;
‘When what doesn’t exist is there no old age and death?
kissa nirodhā jarāmaraṇanirodho’ti?
When what ceases do old age and death cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘jātiyā kho asati, jarāmaraṇaṃ na hoti;
‘When rebirth doesn’t exist there is no old age and death.
jātinirodhā jarāmaraṇanirodho’ti.
When rebirth ceases old age and death cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati jāti na hoti … pe …
‘When what doesn’t exist is there no rebirth …
bhavo na hoti …
continued existence …
upādānaṃ na hoti …
grasping …
taṇhā na hoti …
craving …
vedanā na hoti …
feeling …
phasso na hoti …
contact …
saḷāyatanaṃ na hoti …
six sense fields …
nāmarūpaṃ na hoti.
name and form?
Kissa nirodhā nāmarūpanirodho’ti?
When what ceases do name and form cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘viññāṇe kho asati, nāmarūpaṃ na hoti;
‘When consciousness doesn’t exist name and form don’t come to be.
viññāṇanirodhā nāmarūpanirodho’ti.
When consciousness ceases name and form cease.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘kimhi nu kho asati viññāṇaṃ na hoti;
‘When what doesn’t exist is there no consciousness?
kissa nirodhā viññāṇanirodho’ti?
When what ceases does consciousness cease?’
Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo:
Then, through proper attention, I comprehended with wisdom:
‘nāmarūpe kho asati, viññāṇaṃ na hoti;
‘When name and form don’t exist, there is no consciousness.
nāmarūpanirodhā viññāṇanirodho’ti.
When name and form cease, consciousness ceases.’
Tassa mayhaṃ, bhikkhave, etadahosi—
Then it occurred to me:
adhigato kho myāyaṃ maggo bodhāya yadidaṃ—
I have discovered the path to awakening. That is:
nāmarūpanirodhā viññāṇanirodho;
When name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …
When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ.
Suppose a person was walking through a forest. They’d see an ancient path, an ancient road traveled by humans in the past.
So tamanugaccheyya.
Following it along,
Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.
they’d see an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya:
Then that person would inform a king or their minister:
‘yagghe, bhante, jāneyyāsi—ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ.
‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient road traveled by humans in the past.
Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.
Following it along I saw an ancient city, an ancient capital, inhabited by humans in the past. It was lovely, complete with parks, groves, lotus ponds, and embankments.
Taṃ, bhante, nagaraṃ māpehī’ti.
Sir, you should rebuild that city!’
Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya.
Then that king or their minister would have that city rebuilt.
Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ.
And after some time that city was successful and prosperous and full of people, attained to growth and expansion.
Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ.
In the same way, I saw an ancient path, an ancient road traveled by fully awakened Buddhas in the past.
Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto?
And what is that ancient path, the ancient road traveled by fully awakened Buddhas in the past?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṃ;
This is that ancient path, the ancient road traveled by fully awakened Buddhas in the past.
tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ;
Following it along, I directly knew old age and death,
jarāmaraṇasamudayaṃ abbhaññāsiṃ;
their origin,
jarāmaraṇanirodhaṃ abbhaññāsiṃ;
their cessation,
jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
and the practice that leads to their cessation.
Tamanugacchiṃ;
tamanugacchanto jātiṃ abbhaññāsiṃ … pe …
Following it along, I directly knew rebirth …
bhavaṃ abbhaññāsiṃ …
continued existence …
upādānaṃ abbhaññāsiṃ …
grasping …
taṇhaṃ abbhaññāsiṃ …
craving …
vedanaṃ abbhaññāsiṃ …
feeling …
phassaṃ abbhaññāsiṃ …
contact …
saḷāyatanaṃ abbhaññāsiṃ …
the six sense fields …
nāmarūpaṃ abbhaññāsiṃ …
name and form …
viññāṇaṃ abbhaññāsiṃ.
consciousness …
Tamanugacchiṃ;
tamanugacchanto saṅkhāre abbhaññāsiṃ;
Following it along, I directly knew co-doings,
saṅkhārasamudayaṃ abbhaññāsiṃ;
their origin,
saṅkhāranirodhaṃ abbhaññāsiṃ;
their cessation,
saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
and the practice that leads to their cessation.
Tadabhiññāya ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
Having directly known this, I told the monks, nuns, laymen, and laywomen.
Tayidaṃ, bhikkhave, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti.
And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.”
end of section [12.65 - SN 12.65 Nagara: The City] ❧
SN 12.66 Sammasa: Self-examination
66. Sammasasutta
66. Self-examination
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
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:
“sammasatha no tumhe, bhikkhave, antaraṃ sammasan”ti.
“monks, do you perform inner self-examination?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, sammasāmi antaraṃ sammasan”ti.
“Sir, I perform inner self-examination.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasan”ti?
“But monk, how do you perform inner self-examination?”
Atha kho so bhikkhu byākāsi.
Then that monk answered,
Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi.
but the Buddha was not happy with the answer.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When this was said, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo; etassa, sugata, kālo;
“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak of the inner self-examination. The monks will listen and remember it.”
“Tenahānanda, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ:
“Take a monk who performs inner self-examination:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
So sammasamāno evaṃ jānāti:
While examining they know:
‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ.
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti.
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand old age and death, their origin, their cessation, and the appropriate practice for their cessation.
Tathāpaṭipanno ca hoti anudhammacārī.
And they practice in line with that path.
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of old age and death.
Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ:
They perform further inner self-examination:
‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti?
‘But what is the source of this attachment? When what exists does attachment come to be? And when what does not exist does attachment not come to be?’
So sammasamāno evaṃ jānāti:
While examining they know:
‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti.
‘The source of this attachment is craving. When craving exists attachments come to be. And when craving doesn’t exist attachments don’t come to be.’
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.
They understand attachments, their origin, their cessation, and the appropriate practice for their cessation.
Tathāpaṭipanno ca hoti anudhammacārī.
And they practice in line with that path.
Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.
This is called a monk who is practicing for the complete ending of suffering, for the cessation of attachments.
Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ:
They perform further inner self-examination:
‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti?
‘But where does that craving arise and where does it settle?’
So sammasamāno evaṃ jānāti—
While examining they know:
yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
‘That craving arises and settles on whatever in the world seems nice and pleasant.
Kiñca loke piyarūpaṃ sātarūpaṃ?
And what in the world seems nice and pleasant?
Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.
The eye in the world seems nice and pleasant, and it is there that craving arises and settles.
Sotaṃ loke piyarūpaṃ sātarūpaṃ … pe …
The ear …
ghānaṃ loke piyarūpaṃ sātarūpaṃ …
nose …
jivhā loke piyarūpaṃ sātarūpaṃ …
tongue …
kāyo loke piyarūpaṃ sātarūpaṃ …
body …
mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.
mind in the world seems nice and pleasant, and it is there that craving arises and settles.’
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ.
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhesuṃ.
Their craving grew.
Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ.
As their craving grew, their attachments grew.
Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ.
As their attachments grew, their suffering grew.
Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.
And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti.
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhissanti.
Their craving will grow.
Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti.
As their craving grows, their attachments will grow.
Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti.
As their attachments grow, their suffering will grow.
Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.
And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Te taṇhaṃ vaḍḍhenti.
Their craving grows.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.
As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.
As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.
But it was mixed with poison.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno;
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
so ca kho visena saṃsaṭṭho.
But it’s mixed with poison.
Sace ākaṅkhasi piva.
Drink it if you like.
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’
So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya.
He wouldn’t reject that beverage. Hastily, without thinking, he’d drink it,
So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
resulting in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ … pe …
In the same way, there are ascetics and brahmins of the past …
anāgatamaddhānaṃ … pe …
future …
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti.
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as permanent, as pleasurable, as self, as healthy, and as safe.
Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti.
As their craving grows, their attachments grow.
Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti.
As their attachments grow, their suffering grows.
Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ,
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.
They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.
Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.
Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahissanti.
They will give up craving.
Ye taṇhaṃ pajahissanti … pe …
Giving up craving …
parimuccissanti dukkhasmāti vadāmi.
they will be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.
They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.
Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.
Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.
Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.
Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.
But it was mixed with poison.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.
Then along comes a man struggling in the oppressive heat, weary, thirsty, and parched.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho.
‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
Sace ākaṅkhasi piva.
Drink it if you like.
Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.
If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’
Atha kho, bhikkhave, tassa purisassa evamassa:
Then that man might think:
‘sakkā kho me ayaṃ surāpipāsitā pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
‘I could nirvana my thirst with water, whey, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’
So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya.
He’d reject that beverage. After reflection, he wouldn’t drink it,
So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.
and it wouldn’t result in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ,
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahiṃsu.
They gave up craving.
Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu.
Giving up craving, they gave up attachments.
Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu.
Giving up attachments, they gave up suffering.
Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṃ … pe …
There will be ascetics and brahmins in the future …
etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
te taṇhaṃ pajahanti.
They give up craving.
Ye taṇhaṃ pajahanti te upadhiṃ pajahanti.
Giving up craving, they give up attachments.
Ye upadhiṃ pajahanti te dukkhaṃ pajahanti.
Giving up attachments, they give up suffering.
Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.”
end of section [12.66 - SN 12.66 Sammasa: Self-examination] ❧
SN 12.67 Naḷakalāpī: Bundles of Reeds
67. Naḷakalāpīsutta
67. Bundles of Reeds
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti?
“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ.
“No, Reverend Koṭṭhita, old age and death are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca jātipaccayā jarāmaraṇan”ti.
Rather, rebirth is a condition for old age and death.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti?
“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkatā jāti, na paraṅkatā jāti, na sayaṅkatā ca paraṅkatā ca jāti, nāpi asayaṅkārā aparaṅkārā adhiccasamuppannā jāti.
“No, Reverend Koṭṭhita, rebirth is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca bhavapaccayā jātī”ti.
Rather, continued existence is a condition for rebirth.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkato bhavo … pe …
“Well, Reverend Sāriputta, is continued existence made by oneself? …” …
sayaṅkataṃ upādānaṃ …
“Is grasping made by oneself? …” …
sayaṅkatā taṇhā …
“Is craving made by oneself? …” …
sayaṅkatā vedanā …
“Is feeling made by oneself? …” …
sayaṅkato phasso …
“Is contact made by oneself? …” …
sayaṅkataṃ saḷāyatanaṃ …
“Are the six sense fields made by oneself? …” …
sayaṅkataṃ nāmarūpaṃ, paraṅkataṃ nāmarūpaṃ, sayaṅkatañca paraṅkatañca nāmarūpaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpan”ti?
“Well, Reverend Sāriputta, are name and form made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ.
“No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan”ti.
Rather, consciousness is a condition for name and form.”
“Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṅkatañca paraṅkatañca viññāṇaṃ, udāhu asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇan”ti?
“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?”
“Na kho, āvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.
“No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan”ti.
Rather, name and form are conditions for consciousness.”
“Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:
“Just now I understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ nāmarūpaṃ, na paraṅkataṃ nāmarūpaṃ, na sayaṅkatañca paraṅkatañca nāmarūpaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ nāmarūpaṃ.
‘No, Reverend Koṭṭhita, name and form are not made by oneself, nor by another, nor by both oneself and another, nor do they arise by chance, not made by oneself or another.
Api ca viññāṇapaccayā nāmarūpan’ti.
Rather, consciousness is a condition for name and form.’
Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma:
But I also understood you to say:
‘na khvāvuso koṭṭhika, sayaṅkataṃ viññāṇaṃ, na paraṅkataṃ viññāṇaṃ, na sayaṅkatañca paraṅkatañca viññāṇaṃ, nāpi asayaṅkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ viññāṇaṃ.
‘No, Reverend Koṭṭhita, consciousness is not made by oneself, nor by another, nor by both oneself and another, nor does it arise by chance, not made by oneself or another.
Api ca nāmarūpapaccayā viññāṇan’ti.
Rather, name and form are conditions for consciousness.’
Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”
“Tenahāvuso, upamaṃ te karissāmi.
“Well then, reverend, I shall give you a simile.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti.
For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ.
Suppose there were two bundles of reeds leaning up against each other.
Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ;
In the same way, name and form are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ;
Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ;
Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso … pe …
The six sense fields are conditions for contact. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Tāsañce, āvuso, naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya;
If the first of those bundles of reeds were to be pulled away, the other would collapse.
aparañce ākaḍḍheyya, aparā papateyya.
And if the other were to be pulled away, the first would collapse.
Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho;
In the same way, when name and form cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho;
When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho;
When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho … pe …
When the six sense fields cease, contact ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
“Acchariyaṃ, āvuso sāriputta;
“It’s incredible, Reverend Sāriputta, it’s amazing!
abbhutaṃ, āvuso sāriputta.
Yāvasubhāsitañcidaṃ āyasmatā sāriputtena.
How well spoken this was by Venerable Sāriputta!
Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma:
And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds.
‘Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya.
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāya.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding old age and death, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Jātiyā ce …
If a monk teaches Dhamma for disenchantment regarding rebirth …
bhavassa ce …
continued existence …
upādānassa ce …
grasping …
taṇhāya ce …
craving …
vedanāya ce …
feeling …
phassassa ce …
contact …
saḷāyatanassa ce …
the six sense fields …
nāmarūpassa ce …
name and form …
viññāṇassa ce …
consciousness …
saṅkhārānañce …
co-doings …
avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃvacanāya.
If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃvacanāyā’”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding ignorance, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
end of section [12.67 - SN 12.67 Naḷakalāpī: Bundles of Reeds] ❧
SN 12.68 Kosambi: At Kosambī
68. Kosambisutta
68. At Kosambī
Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme.
At one time the venerables Musīla, Saviṭṭha, Nārada, and Ānanda were staying near Kosambī in Ghosita’s monastery.
Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca:
Then Venerable Saviṭṭha said to Venerable Musila:
“aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘jātipaccayā jarāmaraṇan’”ti?
rebirth is a condition for old age and death?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘jātipaccayā jarāmaraṇan’”ti.
rebirth is a condition for old age and death.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavapaccayā jātīti … pe …
continued existence is a condition for rebirth …
upādānapaccayā bhavoti …
grasping is a condition for continued existence …
taṇhāpaccayā upādānanti …
craving is a condition for grasping …
vedanāpaccayā taṇhāti …
feeling is a condition for craving …
phassapaccayā vedanāti …
contact is a condition for feeling …
saḷāyatanapaccayā phassoti …
the six sense fields are conditions for contact …
nāmarūpapaccayā saḷāyatananti …
name and form are conditions for the six sense fields …
viññāṇapaccayā nāmarūpanti …
consciousness is a condition for name and form …
saṅkhārapaccayā viññāṇanti …
co-doings are a condition for consciousness …
avijjāpaccayā saṅkhārā’”ti?
ignorance is a condition for co-doings?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘avijjāpaccayā saṅkhārā’”ti.
ignorance is a condition for co-doings.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘jātinirodhā jarāmaraṇanirodho’”ti?
when rebirth ceases, old age and death cease?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘jātinirodhā jarāmaraṇanirodho’”ti.
when rebirth ceases, old age and death cease.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodhā jātinirodhoti … pe …
when continued existence ceases, rebirth ceases …
upādānanirodhā bhavanirodhoti …
when grasping ceases, continued existence ceases …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …
when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …
when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …
when name and form cease, the six sense fields cease …
viññāṇanirodhā nāmarūpanirodhoti …
when consciousness ceases name and form cease …
saṅkhāranirodhā viññāṇanirodhoti …
when co-doings cease consciousness ceases …
avijjānirodhā saṅkhāranirodho’”ti?
when ignorance ceases, co-doings cease?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘avijjānirodhā saṅkhāranirodho’”ti.
when ignorance ceases, co-doings cease.”
“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ:
“Reverend Musila, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodho nibbānan’”ti?
the cessation of continued existence is nirvana?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.
the cessation of continued existence is nirvana.”
“Tenahāyasmā musilo arahaṃ khīṇāsavo”ti?
“Then Venerable Musila is a perfected one, with defilements ended.”
Evaṃ vutte, āyasmā musilo tuṇhī ahosi.
When he said this, Musila kept silent.
Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca:
Then Venerable Nārada said to Venerable Saviṭṭha:
“sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ.
“Reverend Saviṭṭha, please let me answer these questions.
Maṃ etaṃ pañhaṃ puccha.
Ask me
Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti.
and I will answer them for you.”
“Labhatāyasmā nārado etaṃ pañhaṃ.
“By all means, Venerable Nārada, try these questions.
Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ.
I’ll ask you
Byākarotu ca me āyasmā nārado etaṃ pañhaṃ.
and you can answer them for me.”
Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ:
(Saviṭṭha repeats exactly the same series of questions, and Nārada answers just as Musila did.)
‘jātipaccayā jarāmaraṇan’”ti?
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
‘jātipaccayā jarāmaraṇan’”ti.
“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ:
“Reverend Nārada, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, do you know for yourself that
‘bhavanirodho nibbānan’”ti?
the cessation of continued existence is nirvana?”
“Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi:
“Reverend Saviṭṭha, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration, I know and see that
‘bhavanirodho nibbānan’”ti.
the cessation of continued existence is nirvana.”
“Tenahāyasmā nārado arahaṃ khīṇāsavo”ti?
“Then Venerable Nārada is a perfected one, with defilements ended.”
“‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo.
“I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.
Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako.
Suppose there was a well on a desert road that had neither rope nor bucket.
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya.
Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.
Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya.
They’d know that there was water, but they couldn’t physically touch it.
Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.
In the same way, I have truly seen clearly with right wisdom that the cessation of continued existence is nirvana. Yet I am not a perfected one.”
Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca:
When he said this, Venerable Ānanda said to Venerable Saviṭṭha:
“evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti?
“Reverend Saviṭṭha, what do you have to say to Venerable Nārada when he speaks like this?”
“Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.
“Reverend Ānanda, I have nothing to say to Venerable Nārada when he speaks like this, except what is good and wholesome.”
end of section [12.68 - SN 12.68 Kosambi: At Kosambī] ❧
69. Upayantisutta
69. Surge
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 … pe …
“mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti.
“monks, when the ocean surges it makes the rivers surge. When the rivers surge they make the streams surge. When the streams surge they make the lakes surge. When the lakes surge they make the ponds surge.
Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti.
In the same way, when ignorance surges it makes co-doings surge. When co-doings surge they make consciousness surge. When consciousness surges it makes name and form surge. When name and form surge they make the six sense fields surge. When the six sense fields surge they make contact surge. When contact surges it makes feeling surge. When feeling surges it makes craving surge. When craving surges it makes grasping surge. When grasping surges it makes continued existence surge. When continued existence surges it makes rebirth surge. When rebirth surges it makes old age and death surge.
Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti.
When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede.
Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī”ti.
In the same way, when ignorance recedes it makes co-doings recede. When co-doings recede they make consciousness recede. When consciousness recedes it makes name and form recede. When name and form recede they make the six sense fields recede. When the six sense fields recede they make contact recede. When contact recedes it makes feeling recede. When feeling recedes it makes craving recede. When craving recedes it makes grasping recede. When grasping recedes it makes continued existence recede. When continued existence recedes it makes rebirth recede. When rebirth recedes it makes old age and death recede.”
SN 12.70 Susimaparibbājaka: The Wanderer Susīma
70. Susimaparibbājakasutta
70. The Wanderer Susīma
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
Now at that time the Buddha was honored, respected, revered, venerated, and esteemed. And he received robes, alms-food, lodgings, and medicines and supplies for the sick.
Bhikkhusaṃghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
And the monk Saṅgha was also honored, respected, revered, venerated, and esteemed. And they received robes, alms-food, lodgings, and medicines and supplies for the sick.
Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
But the wanderers who followed other paths were not honored, respected, esteemed, revered, and venerated. And they didn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ.
Now at that time the wanderer Susīma was residing at Rājagaha together with a large community of wanderers.
Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ:
Then his community said to Susīma:
“ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara.
“Reverend Susīma, please live the spiritual life with the ascetic Gotama.
Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi.
Memorize that Dharma and have us recite it with you.
Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma.
When we’ve memorized it we’ll recite it to the laity.
Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
In this way we too will be honored, respected, esteemed, revered, and venerated. And we’ll receive robes, alms-food, lodgings, and medicines and supplies for the sick.”
“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
“Yes, reverends,” replied Susīma. Then he went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.
“Reverend Ānanda, I wish to live the spiritual life in this Dharma and training.”
Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda took Susīma to the Buddha, bowed, sat down to one side, and said to the Buddha:
“ayaṃ, bhante, susimo paribbājako evamāha:
“Sir, this wanderer Susīma says that
‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun’”ti.
he wishes to live the spiritual life in this Dharma and training.”
“Tenahānanda, susimaṃ pabbājethā”ti.
“Well then, Ānanda, give Susīma the going forth.”
Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the wanderer Susīma received the going forth, the ordination in the Buddha’s presence.
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:
Now at that time several monks had declared their enlightenment in the Buddha’s presence:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti.
“We understand: ‘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.’”
Assosi kho āyasmā susimo:
Venerable Susīma heard about this.
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti.
Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi.
He went up to those monks, and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to those monks:
“saccaṃ kirāyasmantehi bhagavato santike aññā byākatā:
“Is it really true that the venerables have declared enlightenment in the Buddha’s presence?”
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti?
“Evamāvuso”ti.
“Yes, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha—ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? That is, multiplying yourselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. Do you control the body as far as the Brahmā realm?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti?
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? Do you understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’? Do you understand mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’? Do you understand mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’? Do you understand contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’? Do you understand expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’? Do you understand mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’? Do you understand mind undistractify-&-lucidifyd in samādhi as ‘mind undistractify-&-lucidifyd in samādhi’, and mind not undistractify-&-lucidifyd in samādhi as ‘mind not undistractify-&-lucidifyd in samādhi’? Do you understand freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving? Do you remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Do you recollect your many kinds of past lives, with features and details?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds? ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, do you see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And do you understand how sentient beings are reborn according to their deeds?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti?
“Well now, venerables, how could there be such a declaration when these things are not attained?”
“Paññāvimuttā kho mayaṃ, āvuso susimā”ti.
“Reverend Susīma, we are freed by wisdom.”
“Na khvāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“I don’t understand the detailed meaning of what you have said in brief.
Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti.
“Reverend Susīma, whether you understand or not, we are freed by wisdom.”
Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Susīma went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all he had discussed with those monks.
“Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti.
“Susīma, first comes knowledge of the stability of natural dharmas. Afterwards there is knowledge of nirvana.”
“Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi.
“Sir, I don’t understand the detailed meaning of what you have said in brief.
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.
Please teach me this matter so I can understand the detailed meaning.”
“Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ.
“Reverend Susīma, whether you understand or not, first comes knowledge of the stability of natural dharmas. Afterwards there is knowledge of nirvana.
Taṃ kiṃ maññasi, susima,
What do you think, Susīma?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is feeling permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Saññā niccā vā aniccā vā”ti?
“Is perception permanent or impermanent?”
“Aniccā, bhante” … pe …
“Impermanent, sir.” …
“saṅkhārā niccā vā aniccā vā”ti?
“Are co-doings permanent or impermanent?”
“Aniccā, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if they’re impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if they’re impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Is consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So, Susīma, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci saññā … pe …
You should truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?
Susīma, do you see that rebirth is a condition for old age and death?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Bhavapaccayā jātī’ti, susima, passasī”ti?
“Do you see that continued existence is a condition for rebirth?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?
“Do you see that grasping is a condition for continued existence?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?
“Do you see that craving is a condition for grasping?”
“Evaṃ, bhante”.
“Yes, sir.”
“Vedanāpaccayā taṇhāti …
“Do you see that feeling is a condition for craving …
phassapaccayā vedanāti …
contact is a condition for feeling …
saḷāyatanapaccayā phassoti …
the six sense fields are conditions for contact …
nāmarūpapaccayā saḷāyatananti …
name and form are conditions for the six sense fields …
viññāṇapaccayā nāmarūpanti …
consciousness is a condition for name and form …
saṅkhārapaccayā viññāṇanti …
co-doings are a condition for consciousness …
avijjāpaccayā saṅkhārāti, susima, passasī”ti?
ignorance is a condition for co-doings?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?
“Do you see that when rebirth ceases old age and death cease?”
“Evaṃ, bhante”.
“Yes, sir.”
“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?
“Do you see that when continued existence ceases rebirth ceases?”
“Evaṃ, bhante”.
“Yes, sir.”
“Upādānanirodhā bhavanirodhoti …
“Do you see that when grasping ceases continued existence ceases …
taṇhānirodhā upādānanirodhoti …
when craving ceases, grasping ceases …
vedanānirodhā taṇhānirodhoti …
when feeling ceases, craving ceases …
phassanirodhā vedanānirodhoti …
when contact ceases, feeling ceases …
saḷāyatananirodhā phassanirodhoti …
when the six sense fields cease, contact ceases …
nāmarūpanirodhā saḷāyatananirodhoti …
when name and form cease, the six sense fields cease …
viññāṇanirodhā nāmarūpanirodhoti …
when consciousness ceases name and form cease …
saṅkhāranirodhā viññāṇanirodhoti …
when co-doings cease consciousness ceases …
avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?
when ignorance ceases co-doings cease?”
“Evaṃ, bhante”.
“Yes, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi—ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti?
“But knowing and seeing thus, do you wield the many kinds of psychic power? …”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?
“Well, knowing and seeing thus do you, with clairaudience that is purified and superhuman, hear both kinds of sounds, human and divine, whether near or far?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti?
“Well, knowing and seeing thus, do you understand the minds of other beings and individuals, having comprehended them with your mind? …”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti?
“Well, knowing and seeing thus, do you recollect many kinds of past lives, with features and details?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne … pe … yathākammūpage satte pajānāsī”ti?
“Well, knowing and seeing thus, do you, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … according to their deeds?”
“No hetaṃ, bhante”.
“No, sir.”
“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharasī”ti?
“Well, knowing and seeing thus, do you have direct meditative experience of the peaceful liberations that are formless, transcending form?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti?
“Well now, Susīma, how could there be such a declaration when these things are not attained?”
Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:
Then Venerable Susīma bowed with his head at the Buddha’s feet and said:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to go forth as a thief in such a well-explained Dharma and Training.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.
“Indeed, Susīma, you made a mistake. It was foolish, stupid, and unskillful of you to go forth as a thief in such a well-explained Dharma and Training.
Seyyathāpi, susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ:
Suppose they were to arrest a bandit, a criminal and present him to the king, saying:
‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.
‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’
Tamenaṃ rājā evaṃ vadeyya:
The king would say:
‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti.
‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and from square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ.
The king’s men would do as they were told.
Taṃ kiṃ maññasi, susima,
What do you think, Susīma?
api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti?
Wouldn’t that man experience pain and distress because of that?”
“Evaṃ, bhante”.
“Yes, sir.”
“Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha.
“Although that man would experience pain and distress because of that,
Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati.
going forth as a thief in such a well-explained Dharma and Training has a more painful and bitter result. And it even leads to the underworld.
Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca saṃvaraṃ āpajjatī”ti.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
end of section [12..7.. - SN 12 vagga 7 Mahā: The Great Chapter] ❧
+ § – SN 12 vagga 8 Samaṇabrāhmaṇa: Ascetics and Brahmins+ all - all
8. Samaṇabrāhmaṇavagga
8. Ascetics and Brahmins
SN 12.71 Jarāmaraṇa: Old Age and Death
71. Jarāmaraṇasutta
71. Old Age and Death
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 … pe …
“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti,
“monks, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti … pe … paṭipadaṃ pajānanti,
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
(Suttanto eko.)
72–81. Jātisuttādidasaka
72–81. A Set of Ten on Rebirth, Etc.
“Sāvatthiyaṃ viharati.
At Sāvatthī.
Jātiṃ nappajānanti … pe ….
“… they don’t understand rebirth …
“Bhavaṃ nappajānanti … pe ….
continued existence …
“Upādānaṃ nappajānanti … pe ….
grasping …
“Taṇhaṃ nappajānanti … pe ….
craving …
“Vedanaṃ nappajānanti … pe ….
feeling …
“Phassaṃ nappajānanti … pe ….
contact …
“Saḷāyatanaṃ nappajānanti … pe ….
the six sense fields …
“Nāmarūpaṃ nappajānanti … pe ….
name and form …
“Viññāṇaṃ nappajānanti … pe ….
consciousness …
“Saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
co-doings …
pajānanti … pe …
… they understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
+ § – SN 12 vagga 9 Antarapeyyāla: Incorporated Abbreviation Series+ all - all
9. Antarapeyyālavagga
9. Incorporated Abbreviation Series
SN 12.82 Satthu: The Teacher
82. Satthusutta
82. The Teacher
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
“monks, one who does not truly know or see old age and death should seek the Teacher so as to truly know old age and death.
jarāmaraṇasamudayaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
One who does not truly know or see the origin of old age and death should seek the Teacher so as to truly know the origin of old age and death.
jarāmaraṇanirodhaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death.
jarāmaraṇanirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti.
One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”
(Suttanto eko.) (82:353)
(Sabbesaṃ peyyālo evaṃ vitthāretabbo.)
(All the abbreviated texts should be expanded in full.)
Saṃyutta Nikāya 12
Linked Discourses 12
9. Antarapeyyāla
9. Incorporated Abbreviation Series
83–92. Dutiyasatthusuttādidasaka
83–92. The Teacher (2nd)
“Jātiṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (83:354)
“monks, one who does not truly know or see rebirth …
“Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (84:355)
continued existence …
“Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (85:356)
grasping …
“Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (86:357)
craving …
“Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (87:358)
feeling …
“Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (88:359)
contact …
“Saḷāyatanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (89:360)
the six sense fields …
“Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (90:361)
name and form …
“Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ … pe …. (91:362)
consciousness …
“Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṃ saṅkhāresu yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
co-doings …”
saṅkhārasamudayaṃ ajānatā apassatā yathābhūtaṃ saṅkhārasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
saṅkhāranirodhaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo;
saṅkhāranirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. (92:363)
(Sabbesaṃ catusaccikaṃ kātabbaṃ.)
(All should be treated according to the four truths.)
SN 13 Abhisamaya Saṃyutta: Connected Discourses on Realization
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 13
Linked Discourses 13
+ § – SN 13 vagga 1 Abhisamaya: Comprehension+ all - all
1. Abhisamayavagga
1. Comprehension
SN 13.1 Nakhasikhā: A Fingernail
1. Nakhasikhāsutta
1. A Fingernail
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.
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho bahutaraṃ, yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?
Which is more: the little bit of dirt under my fingernail, or this great earth?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāpathavī.
“Sir, the great earth is far more.
Appamattako bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.
The little bit of dirt under your fingernail is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.
Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more,
appamattakaṃ avasiṭṭhaṃ.
what’s left is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya yadidaṃ sattakkhattuṃparamatā.
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo;
That’s how very beneficial it is to comprehend The Dharma
evaṃ mahatthiyo dhammacakkhupaṭilābho”ti.
and gain the vision of The Dharma.”
SN 13.2 Pokkharaṇī: A Lotus Pond
2. Pokkharaṇīsutta
2. A Lotus Pond
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā.
“monks, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
Tato puriso kusaggena udakaṃ uddhareyya.
Then a person would pick up some water on the tip of a blade of grass.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā kusaggena udakaṃ ubbhataṃ yaṃ vā pokkharaṇiyā udakan”ti?
Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ pokkharaṇiyā udakaṃ.
“Sir, the water in the lotus pond is certainly more.
Appamattakaṃ kusaggena udakaṃ ubbhataṃ.
The water on the tip of a blade of grass is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti pokkharaṇiyā udakaṃ upanidhāya kusaggena udakaṃ ubbhatan”ti.
Compared to the water in the lotus pond, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakaṃ avasiṭṭhaṃ.
“In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya, yadidaṃ sattakkhattuṃparamatā.
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṃ mahatthiyo dhammacakkhupaṭilābho”ti.
That’s how very beneficial it is to comprehend The Dharma and gain the vision of The Dharma.”
SN 13.3 Sambhejjaudaka: Where the Waters Flow Together
3. Sambhejjaudakasutta
3. Where the Waters Flow Together
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā yamunā aciravatī sarabhū mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.
Suppose a person was to draw two or three drops of water from such a place.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṃ vā sambhejjaudakan”ti?
Which is more: the two or three drops drawn out or the water in the confluence?”
“Etadeva, bhante, bahutaraṃ yadidaṃ sambhejjaudakaṃ;
“Sir, the water in the confluence is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.
The two or three drops drawn out are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sambhejjaudakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.
Compared to the water in the confluence, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.4 Dutiyasambhejjaudaka: Where the Waters Flow Together (2nd)
4. Dutiyasambhejjaudakasutta
4. Where the Waters Flow Together (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā yamunā aciravatī sarabhū mahī, taṃ udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.
Suppose that water dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā sambhejjaudakaṃ parikkhīṇaṃ pariyādiṇṇaṃ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?
Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ sambhejjaudakaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the water in the confluence that has dried up and evaporated is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.
The two or three drops left are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sambhejjaudakaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the confluence that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.5 Pathavī: The Earth
5. Pathavīsutta
5. The Earth
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.
“monks, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā yā vā mahāpathavī”ti?
Which is more: the seven clay balls the size of jujube seeds, or the great earth?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāpathavī;
“Sir, the great earth is certainly more.
appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā.
The seven clay balls the size of jujube seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāpathaviṃ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.
Compared to the great earth, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.6 Dutiyapathavī: The Earth (2nd)
6. Dutiyapathavīsutta
6. The Earth (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā.
“monks, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā mahāpathaviyā parikkhīṇaṃ pariyādiṇṇaṃ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?
Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”
“Etadeva, bhante, bahutaraṃ, mahāpathaviyā, yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the great earth that has been worn away and eroded is certainly more.
appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā.
The seven clay balls the size of jujube seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāpathaviyā parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.
Compared to the great earth that has been worn away and eroded, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.7 Samudda: The Ocean
7. Samuddasutta
7. The Ocean
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya.
“monks, suppose a man was to draw up two or three drops of water from the ocean.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṃ vā mahāsamudde udakan”ti?
Which is more: the two or three drops drawn out or the water in the ocean?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāsamudde udakaṃ;
“Sir, the water in the ocean is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.
The two or three drops drawn out are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāsamudde udakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.
Compared to the water in the ocean, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.8 Dutiyasamudda: The Ocean (2nd)
8. Dutiyasamuddasutta
8. The Ocean (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.
“monks, suppose the water in the ocean dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā mahāsamudde udakaṃ parikkhīṇaṃ pariyādiṇṇaṃ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?
Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ mahāsamudde udakaṃ, yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the water in the ocean that has dried up and evaporated is certainly more.
appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.
The two or three drops left are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the ocean that has dried up and evaporated, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.9 Pabbata: A Mountain
9. Pabbatasutta
9. A Mountain
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.
“monks, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā yo vā himavā pabbatarājā”ti?
Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”
“Etadeva, bhante, bahutaraṃ yadidaṃ himavā pabbatarājā;
“Sir, the Himalayas, the king of mountains, is certainly more.
appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā.
The seven pebbles the size of mustard seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti himavantaṃ pabbatarājānaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.
Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho … pe …
“In the same way, for a noble disciple, the suffering that’s over and done with is more …”
dhammacakkhupaṭilābho”ti.
SN 13.10 Dutiyapabbata: A Mountain (2nd)
10. Dutiyapabbatasutta
10. A Mountain (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.
“monks, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yaṃ vā himavato pabbatarājassa parikkhīṇaṃ pariyādiṇṇaṃ yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?
Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”
“Etadeva, bhante, bahutaraṃ himavato pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more.
appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā.
The seven pebbles the size of mustard seeds are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti himavato pabbatarājassa parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.
Compared to the Himalayas, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ;
“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more,
appamattakaṃ avasiṭṭhaṃ.
what’s left is tiny.
Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya yadidaṃ sattakkhattuṃparamatā.
Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo, evaṃ mahatthiyo dhammacakkhupaṭilābho”ti.
That’s how very beneficial it is to comprehend The Dharma and gain the vision of The Dharma.”
SN 13.11 Tatiyapabbata: A Mountain (3rd)
11. Tatiyapabbatasutta
11. A Mountain (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.
“monks, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ, yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā yo vā sineru pabbatarājā”ti?
Which is more: the seven pebbles the size of mung beans, or Sineru, the king of mountains?”
“Etadeva, bhante, bahutaraṃ yadidaṃ sineru pabbatarājā;
“Sir, Sineru, the king of mountains, is certainly more.
appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā.
The seven pebbles the size of mung beans are tiny.
Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sineruṃ pabbatarājānaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.
Compared to Sineru, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamaṃ upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamo neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti.
“In the same way, compared with the achievements of a noble disciple accomplished in view, the achievements of the ascetics, brahmins, and wanderers who follow other paths is not nearly a hundredth, a thousandth, or a hundred thousandth part.
Evaṃ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo, evaṃ mahābhiñño”ti.
So great is the achievement of the person accomplished in view, so great is their direct knowledge.”
Abhisamayasaṃyuttaṃ samattaṃ.
The Linked Discourses on comprehension are complete.
end of section [13..1.. - SN 13 vagga 1 Abhisamaya: Comprehension] ❧
SN 14 Dhātu Saṃyutta: Connected Discourses on Elements
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 14
Linked Discourses 14
+ § – SN 14 vagga 1 Nānatta: Diversity+ all - all
1. Nānattavagga
1. Diversity
SN 14.1 Dhātunānatta: Diversity of Elements
1. Dhātunānattasutta
1. Diversity of Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you the diversity of elements.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamañca, bhikkhave, dhātunānattaṃ?
“And what is the diversity of elements?
Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu—
The eye element, sight element, and eye consciousness element. The ear element, sound element, and ear consciousness element. The nose element, smell element, and nose consciousness element. The tongue element, taste element, and tongue consciousness element. The body element, touch element, and body consciousness element. The mind element, thought element, and mind consciousness element.
idaṃ vuccati, bhikkhave, dhātunānattan”ti.
This is called the diversity of elements.”
SN 14.2 Phassanānatta: Diversity of Contacts
2. Phassanānattasutta
2. Diversity of Contacts
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu—
The eye element, ear element, nose element, tongue element, body element, and mind element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ?
And how does diversity of elements give rise to diversity of contacts?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso.
The eye element gives rise to eye contact.
Sotadhātuṃ paṭicca …
The ear element …
ghānadhātuṃ paṭicca …
nose …
jivhādhātuṃ paṭicca …
tongue …
kāyadhātuṃ paṭicca …
body …
manodhātuṃ paṭicca uppajjati manosamphasso.
The mind element gives rise to mind contact.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts.”
SN 14.3 Nophassanānatta: Not Diversity of Contacts
3. Nophassanānattasutta
3. Not Diversity of Contacts
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu … pe …
The eye element, ear element, nose element, tongue element, body element, and mind element.
manodhātu—
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ?
And how does diversity of elements give rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātu … pe …
The eye element gives rise to eye contact. Eye contact doesn’t give rise to the eye element. …
manodhātuṃ paṭicca uppajjati manosamphasso, no manosamphassaṃ paṭicca uppajjati manodhātu.
The mind element gives rise to mind contact. Mind contact doesn’t give rise to the mind element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, while diversity of contacts doesn’t give rise to diversity of elements.”
SN 14.4 Vedanānānatta: Diversity of Feelings
4. Vedanānānattasutta
4. Diversity of Feelings
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu … pe … manodhātu—
The eye element, ear element, nose element, tongue element, body element, and mind element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ?
And how does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṃ paṭicca uppajjati cakkhusamphassajā vedanā … pe …
The eye element gives rise to eye contact. Eye contact gives rise to the feeling born of eye contact. …
manodhātuṃ paṭicca uppajjati manosamphasso, manosamphassaṃ paṭicca uppajjati manosamphassajā vedanā.
The mind element gives rise to mind contact. Mind contact gives rise to the feeling born of mind contact.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”
SN 14.5 Dutiyavedanānānatta: Diversity of Feelings (2nd)
5. Dutiyavedanānānattasutta
5. Diversity of Feelings (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ.
“monks, diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings doesn’t give rise to diversity of contacts. Diversity of contacts doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Cakkhudhātu … pe … manodhātu—
The eye element, ear element, nose element, tongue element, body element, and mind element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ?
And how does diversity of elements give rise to diversity of contacts, and diversity of contacts give rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements?
Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṃ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṃ vedanaṃ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātu … pe …
The eye element gives rise to eye contact. Eye contact gives rise to feeling born of eye contact. Feeling born of eye contact doesn’t give rise to eye contact. Eye contact doesn’t give rise to the eye element. …
manodhātuṃ paṭicca uppajjati manosamphasso, manosamphassaṃ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṃ vedanaṃ paṭicca uppajjati manosamphasso, no manosamphassaṃ paṭicca uppajjati manodhātu.
The mind element gives rise to mind contact. Mind contact gives rise to feeling born of mind contact. Feeling born of mind contact doesn’t give rise to mind contact. Mind contact doesn’t give rise to the mind element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings, while diversity of feelings doesn’t give rise to diversity of contacts, and diversity of contacts doesn’t give rise to diversity of elements.”
SN 14.6 Bāhiradhātunānatta: External Diversity of Elements
6. Bāhiradhātunānattasutta
6. External Diversity of Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you the diversity of elements.
Taṃ suṇātha … pe …
katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattan”ti.
This is called the diversity of elements.”
SN 14.7 Saññānānatta: Diversity of Perceptions
7. Saññānānattasutta
7. Diversity of Perceptions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ.
“monks, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ?
And how does diversity of elements give rise to diversity of perceptions, and diversity of perceptions give rise to diversity of thoughts, and diversity of thoughts give rise to diversity of desires, and diversity of desires give rise to diversity of passions, and diversity of passions give rise to diversity of searches?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṃ paṭicca uppajjati rūpacchando, rūpacchandaṃ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṃ paṭicca uppajjati rūpapariyesanā … pe …
The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṃ paṭicca uppajjati dhammacchando, dhammacchandaṃ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṃ paṭicca uppajjati dhammapariyesanā.
The thought element gives rise to the perception of thoughts. The perception of thoughts gives rise to thoughts about thoughts. Thoughts about thoughts give rise to the desire for thoughts. The desire for thoughts gives rise to the passion for thoughts. The passion for thoughts gives rise to searching for thoughts.
Evaṃ, kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattan”ti.
That’s how diversity of elements gives rise to diversity of perceptions, and diversity of perceptions gives rise to diversity of intentions, and diversity of intentions gives rise to diversity of desires, and diversity of desires gives rise to diversity of passions, and diversity of passions gives rise to diversity of searches.”
SN 14.8 Nopariyesanānānatta: No Diversity of Searches
8. Nopariyesanānānattasutta
8. No Diversity of Searches
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ;
“monks, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches.
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.
Diversity of searches doesn’t give rise to diversity of passions. Diversity of passions doesn’t give rise to diversity of desires. Diversity of desires doesn’t give rise to diversity of thoughts. Diversity of thoughts doesn’t give rise to diversity of perceptions. Diversity of perceptions doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … pariyesanānānattaṃ;
And how does diversity of elements give rise to diversity of perceptions …
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ?
diversity of perceptions doesn’t give rise to diversity of elements?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā … pe …
The sight element gives rise to the perception of sights …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati … pe … dhammapariyesanā;
The thought element gives rise to the perception of thoughts … the search for thoughts.
no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṃ paṭicca uppajjati dhammacchando, no dhammacchandaṃ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṃ paṭicca uppajjati dhammasaññā, no dhammasaññaṃ paṭicca uppajjati dhammadhātu.
The search for thoughts doesn’t give rise to the passion for thoughts. The passion for thoughts doesn’t give rise to the desire for thoughts. The desire for thoughts doesn’t give rise to thoughts about thoughts. Thoughts about thoughts don’t give rise to perceptions of thoughts. Perceptions of thoughts don’t give rise to the thought element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … pariyesanānānattaṃ;
That’s how diversity of elements gives rise to diversity of perceptions …
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattan”ti.
diversity of perceptions doesn’t give rise to diversity of elements.”
SN 14.9 Bāhiraphassanānatta: Diversity of Gains
9. Bāhiraphassanānattasutta
9. Diversity of Gains
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ.
“monks, diversity of elements gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … lābhanānattaṃ?
And how does diversity of elements give rise to diversity of perceptions … diversity of searches give rise to diversity of gains?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṃ paṭicca uppajjati rūpasamphasso, rūpasamphassaṃ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṃ vedanaṃ paṭicca uppajjati rūpacchando, rūpacchandaṃ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṃ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṃ paṭicca uppajjati rūpalābho … pe …
The sight element gives rise to the perception of sights. The perception of sights gives rise to thoughts about sights. Thoughts about sights give rise to the desire for sights. The desire for sights gives rise to the passion for sights. The passion for sights gives rise to searching for sights. Searching for sights gives rise to gaining sights …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṃ paṭicca uppajjati dhammasamphasso, dhammasamphassaṃ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṃ vedanaṃ paṭicca uppajjati dhammacchando, dhammacchandaṃ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṃ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṃ paṭicca uppajjati dhammalābho.
The thought element gives rise to the perception of thoughts. The perception of thoughts gives rise to thoughts about thoughts. Thoughts about thoughts give rise to the desire for thoughts. The desire for thoughts gives rise to the passion for thoughts. The passion for thoughts gives rise to searching for thoughts. Searching for thoughts gives rise to gaining thoughts.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe … pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattan”ti.
That’s how diversity of elements gives rise to diversity of perceptions … diversity of searches gives rise to diversity of gains.”
SN 14.10 Dutiyabāhiraphassanānatta: No Diversity of Gains
10. Dutiyabāhiraphassanānattasutta
10. No Diversity of Gains
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ,
“monks, diversity of elements gives rise to diversity of perceptions.
saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, phassa …
Diversity of perceptions gives rise to diversity of thoughts. …
vedanā …
feelings …
chanda …
desires …
pariḷāha …
passions …
pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ;
Diversity of searches gives rise to diversity of gains.
no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ,
Diversity of gains doesn’t give rise to diversity of searches.
no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati … pe …
Diversity of searches doesn’t give rise to diversity of passions. …
chanda …
desires …
vedanā …
feelings …
phassa …
contacts …
saṅkappa …
thoughts …
saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.
Diversity of perceptions doesn’t give rise to diversity of elements.
Katamañca, bhikkhave, dhātunānattaṃ?
And what is the diversity of elements?
Rūpadhātu … pe … dhammadhātu—
The sight element, the sound element, the smell element, the taste element, the touch element, and the thought element.
idaṃ vuccati, bhikkhave, dhātunānattaṃ.
This is called the diversity of elements.
Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ,
And how does diversity of elements give rise to diversity of perceptions …
Phassa …
contacts …
vedanā …
feelings …
chanda …
desires …
pariḷāha …
passions …
pariyesanā …
searches …
lābha …
gains …
no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ,
while diversity of gains doesn’t give rise to diversity of searches …
no pariyesanānānattaṃ paṭicca uppajjati pariḷāha …
passions …
chanda …
desires …
vedanā …
feelings …
phassa …
contacts …
no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ?
thoughts … perceptions … elements?
Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā … pe …
The sight element gives rise to the perception of sights …
dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati … pe …
The thought element gives rise to the perception of thoughts …
dhammapariyesanā, dhammapariyesanaṃ paṭicca uppajjati dhammalābho;
The search for thoughts gives rise to gaining thoughts.
no dhammalābhaṃ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṃ paṭicca uppajjati dhammacchando, no dhammacchandaṃ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṃ vedanaṃ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṃ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṃ paṭicca uppajjati dhammasaññā, no dhammasaññaṃ paṭicca uppajjati dhammadhātu.
The gaining of thoughts doesn’t give rise to the search for thoughts. The search for thoughts doesn’t give rise to the passion for thoughts. The passion for thoughts doesn’t give rise to the desire for thoughts. The desire for thoughts doesn’t give rise to thoughts about thoughts. Thoughts about thoughts don’t give rise to perceptions of thoughts. Perceptions of thoughts don’t give rise to the thought element.
Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati … pe …
That’s how diversity of elements gives rise to diversity of perceptions …
saṅkappa …
phassa …
vedanā …
chanda …
pariḷāha …
pariyesanā …
lābha …
no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattan”ti.
diversity of perceptions doesn’t give rise to diversity of elements.”
Saṃyutta Nikāya 14
Linked Discourses 14
end of section [14..1.. - SN 14 vagga 1 Nānatta: Diversity] ❧
+ § – SN 14 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 14.11 Sattadhātu: Seven Elements
11. Sattadhātusutta
11. Seven Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Sattimā, bhikkhave, dhātuyo.
“monks, there are these seven elements.
Katamā satta?
What seven?
Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu—
The element of light, the element of beauty, the element of the dimension of infinite space, the element of the dimension of infinite consciousness, the element of the dimension of nothingness, the element of the dimension of neither perception nor non-perception, and the element of the cessation of perception and feeling.
imā kho, bhikkhave, satta dhātuyo”ti.
These are the seven elements.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kiṃ paṭicca paññāyantī”ti?
“Sir, due to what does each of these elements appear?”
“Yāyaṃ, bhikkhu, ābhādhātu—ayaṃ dhātu andhakāraṃ paṭicca paññāyati.
“monk, the element of light appears due to the element of darkness.
Yāyaṃ, bhikkhu, subhadhātu—ayaṃ dhātu asubhaṃ paṭicca paññāyati.
The element of beauty appears due to the element of ugliness.
Yāyaṃ, bhikkhu, ākāsānañcāyatanadhātu—ayaṃ dhātu rūpaṃ paṭicca paññāyati.
The element of the dimension of infinite space appears due to the element of form.
Yāyaṃ, bhikkhu, viññāṇañcāyatanadhātu—ayaṃ dhātu ākāsānañcāyatanaṃ paṭicca paññāyati.
The element of the dimension of infinite consciousness appears due to the element of the dimension of infinite space.
Yāyaṃ, bhikkhu, ākiñcaññāyatanadhātu—ayaṃ dhātu viññāṇañcāyatanaṃ paṭicca paññāyati.
The element of the dimension of nothingness appears due to the element of the dimension of infinite consciousness.
Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṃ dhātu ākiñcaññāyatanaṃ paṭicca paññāyati.
The element of the dimension of neither perception nor non-perception appears due to the element of the dimension of nothingness.
Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu—ayaṃ dhātu nirodhaṃ paṭicca paññāyatī”ti.
The element of the cessation of perception and feeling appears due to the element of cessation.”
“Yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṃ samāpatti pattabbā”ti?
“Sir, how is each of these elements to be attained?”
“Yā cāyaṃ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu—imā dhātuyo saññāsamāpatti pattabbā.
“The elements of light, beauty, the dimension of infinite space, the dimension of infinite consciousness, and the dimension of nothingness are attainments with perception.
Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu—ayaṃ dhātu saṅkhārāvasesasamāpatti pattabbā.
The element of the dimension of neither perception nor non-perception is an attainment with only a residue of conditioned dharma.
Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu—ayaṃ dhātu nirodhasamāpatti pattabbā”ti.
The element of the cessation of perception and feeling is an attainment of cessation.”
SN 14.12 Sanidāna: With a Cause
12. Sanidānasutta
12. With a Cause
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Sanidānaṃ, bhikkhave, uppajjati kāmavitakko, no anidānaṃ; sanidānaṃ uppajjati byāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati vihiṃsāvitakko, no anidānaṃ.
“monks, sensual, malicious, and cruel thoughts arise for a reason, not without reason.
Kathañca, bhikkhave, sanidānaṃ uppajjati kāmavitakko, no anidānaṃ; sanidānaṃ uppajjati byāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati vihiṃsāvitakko, no anidānaṃ?
And how do sensual, malicious, and cruel thoughts arise for a reason, not without reason?
Kāmadhātuṃ, bhikkhave, paṭicca uppajjati kāmasaññā, kāmasaññaṃ paṭicca uppajjati kāmasaṅkappo, kāmasaṅkappaṃ paṭicca uppajjati kāmacchando, kāmacchandaṃ paṭicca uppajjati kāmapariḷāho, kāmapariḷāhaṃ paṭicca uppajjati kāmapariyesanā.
The element of sensuality gives rise to sensual perceptions. Sensual perceptions give rise to sensual thoughts. Sensual thoughts give rise to sensual desires. Sensual desires give rise to sensual passions. Sensual passions give rise to searches for sensual pleasures.
Kāmapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An uneducated ordinary person on a search for sensual pleasures behaves badly in three ways: by body, speech, and mind.
Byāpādadhātuṃ, bhikkhave, paṭicca uppajjati byāpādasaññā, byāpādasaññaṃ paṭicca uppajjati byāpādasaṅkappo … pe … byāpādacchando … byāpādapariḷāho … byāpādapariyesanā …
The element of malice gives rise to malicious perceptions. Malicious perceptions give rise to malicious thoughts. … malicious desires … malicious passions … malicious searches …
byāpādapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An uneducated ordinary person on a malicious search behaves badly in three ways: by body, speech, and mind.
Vihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati vihiṃsāsaññā; vihiṃsāsaññaṃ paṭicca uppajjati vihiṃsāsaṅkappo … pe … vihiṃsāchando … vihiṃsāpariḷāho … vihiṃsāpariyesanā …
The element of cruelty gives rise to cruel perceptions. Cruel perceptions give rise to cruel thoughts. … cruel desires … cruel passions … cruel searches …
vihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati—kāyena, vācāya, manasā.
An uneducated ordinary person on a cruel search behaves badly in three ways: by body, speech, and mind.
Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṃ āpajjeyyuṃ.
Suppose a person was to drop a burning torch in a thicket of dry grass. If they don’t quickly extinguish it with their hands and feet, the creatures living in the grass and wood would come to ruin.
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ na khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ;
In the same way, a corrupt perception might arise in an ascetic or brahmin. If they don’t quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll suffer in the present life, with anguish, distress, and fever.
kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
And when the body breaks up, after death, they can expect to be reborn in a bad place.
Sanidānaṃ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṃ; sanidānaṃ uppajjati abyāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati avihiṃsāvitakko, no anidānaṃ.
Thoughts of renunciation, friendly-kindness, and kindness arise for a reason, not without reason.
Kathañca, bhikkhave, sanidānaṃ uppajjati nekkhammavitakko, no anidānaṃ; sanidānaṃ uppajjati abyāpādavitakko, no anidānaṃ; sanidānaṃ uppajjati avihiṃsāvitakko, no anidānaṃ?
And how do thoughts of renunciation, friendly-kindness, and kindness arise for a reason, not without reason?
Nekkhammadhātuṃ, bhikkhave, paṭicca uppajjati nekkhammasaññā,
The element of renunciation gives rise to perceptions of renunciation.
nekkhammasaññaṃ paṭicca uppajjati nekkhammasaṅkappo,
Perceptions of renunciation give rise to thoughts of renunciation.
nekkhammasaṅkappaṃ paṭicca uppajjati nekkhammacchando,
Thoughts of renunciation give rise to enthusiasm for renunciation.
nekkhammacchandaṃ paṭicca uppajjati nekkhammapariḷāho,
Enthusiasm for renunciation gives rise to fervor for renunciation.
nekkhammapariḷāhaṃ paṭicca uppajjati nekkhammapariyesanā;
Fervor for renunciation gives rise to the search for renunciation.
nekkhammapariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
An educated noble disciple on a search for renunciation behaves well in three ways: by body, speech, and mind.
Abyāpādadhātuṃ, bhikkhave, paṭicca uppajjati abyāpādasaññā,
The element of friendly-kindness gives rise to friendly-kindly perceptions.
abyāpādasaññaṃ paṭicca uppajjati abyāpādasaṅkappo … pe …
friendly-kindly perceptions give rise to friendly-kindly thoughts. …
abyāpādacchando …
enthusiasm for friendly-kindness …
abyāpādapariḷāho …
fervor for friendly-kindness …
abyāpādapariyesanā,
the search for friendly-kindness.
abyāpādapariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
An educated noble disciple on a search for friendly-kindness behaves well in three ways: by body, speech, and mind.
Avihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati avihiṃsāsaññā,
The element of kindness gives rise to kind perceptions.
avihiṃsāsaññaṃ paṭicca uppajjati avihiṃsāsaṅkappo,
Kind perceptions give rise to kind thoughts. …
avihiṃsāsaṅkappaṃ paṭicca uppajjati avihiṃsāchando,
enthusiasm for kindness …
avihiṃsāchandaṃ paṭicca uppajjati avihiṃsāpariḷāho,
fervor for kindness …
avihiṃsāpariḷāhaṃ paṭicca uppajjati avihiṃsāpariyesanā;
the search for kindness.
avihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati—kāyena, vācāya, manasā.
An educated noble disciple on a search for kindness behaves well in three ways: by body, speech, and mind.
Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; tamenaṃ hatthehi ca pādehi ca khippameva nibbāpeyya. Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṃ āpajjeyyuṃ.
Suppose a person was to drop a burning torch in a thicket of dry grass. If they were to quickly extinguish it with their hands and feet, the creatures living in the grass and wood wouldn’t come to ruin.
Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ;
In the same way, a corrupt perception might arise in an ascetic or brahmin. If they quickly give it up, get rid of it, eliminate it, and obliterate it, they’ll be happy in the present life, free of anguish, distress, and fever.
kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.
And when the body breaks up, after death, they can expect to be reborn in a good place.”
❧
SN 14.13 Giñjakāvasatha: In the Brick Hall
13. Giñjakāvasathasutta
13. In the Brick Hall
Ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
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:
“Dhātuṃ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti.
“monks, an element gives rise to a perception, a view, and a thought.”
Evaṃ vutte, āyasmā kaccāno bhagavantaṃ etadavoca:
When he said this, Venerable Kaccāna said to the Buddha:
“yāyaṃ, bhante, diṭṭhi:
“Sir, regarding
‘asammāsambuddhesu sammāsambuddhā’ti, ayaṃ nu kho, bhante, diṭṭhi kiṃ paṭicca paññāyatī”ti?
those who are not fully awakened Buddhas, there is a view that they are in fact fully awakened Buddhas. Due to what does this view appear?”
“Mahati kho esā, kaccāna, dhātu yadidaṃ avijjādhātu.
“It’s a mighty thing, Kaccāna, the element of ignorance.
Hīnaṃ, kaccāna, dhātuṃ paṭicca uppajjati hīnā saññā, hīnā diṭṭhi, hīno vitakko, hīnā cetanā, hīnā patthanā, hīno paṇidhi, hīno puggalo, hīnā vācā;
An inferior element gives rise to inferior perceptions, inferior views, inferior thoughts, inferior intentions, inferior aims, inferior wishes, an inferior person, and inferior speech.
hīnaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;
One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the inferior.
hīnā tassa upapattīti vadāmi.
I say that their rebirth is inferior.
Majjhimaṃ, kaccāna, dhātuṃ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā;
A middling element gives rise to middling perceptions, middling views, middling thoughts, middling intentions, middling aims, middling wishes, a middling person, and middling speech.
majjhimaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;
One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the middling.
majjhimā tassa upapattīti vadāmi.
I say that their rebirth is middling.
Paṇītaṃ, kaccāna, dhātuṃ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā;
A superior element gives rise to superior perceptions, superior views, superior thoughts, superior intentions, superior aims, superior wishes, a superior person, and superior speech.
paṇītaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti;
One explains, teaches, asserts, establishes, clarifies, analyzes, and reveals the superior.
paṇītā tassa upapattīti vadāmī”ti.
I say that their rebirth is superior.”
SN 14.14 Hīnādhimuttika: Believers in Low Things
14. Hīnādhimuttikasutta
14. Believers in Low Things
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past, too, sentient beings came together and converged because of an element. …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future, too, sentient beings will come together and converge because of an element. …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.
Those who believe in good things come together and converge with those who believe in good things.”
SN 14.15 Caṅkama: Walking Meditation
15. Caṅkamasutta
15. Walking Meditation
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā sāriputto sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Now at that time Venerable Sāriputta was walking meditation together with several monks not far from the Buddha.
āyasmāpi kho mahāmoggallāno sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Mahāmoggallāna was doing likewise, as were
āyasmāpi kho mahākassapo sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Mahākassapa,
āyasmāpi kho anuruddho sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Anuruddha,
āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Puṇṇa Mantāniputta,
āyasmāpi kho upāli sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Upāli,
āyasmāpi kho ānando sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;
Venerable Ānanda,
devadattopi kho sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati.
and Devadatta.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, sāriputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
“monks, do you see Sāriputta walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā.
“All of those monks have great wisdom.
Passatha no tumhe, bhikkhave, moggallānaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Moggallāna walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū mahiddhikā.
“All of those monks have great psychic power.
Passatha no tumhe, bhikkhave, kassapaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Kassapa walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū dhutavādā.
“All of those monks advocate austerities.
Passatha no tumhe, bhikkhave, anuruddhaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Anuruddha walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā.
“All of those monks have clairvoyance.
Passatha no tumhe, bhikkhave, puṇṇaṃ mantāniputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Puṇṇa Mantāniputta walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū dhammakathikā.
“All of those monks are Dhamma speakers.
Passatha no tumhe, bhikkhave, upāliṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Upāli walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū vinayadharā.
“All of those monks are experts in monastic training.
Passatha no tumhe, bhikkhave, ānandaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Ānanda walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū bahussutā.
“All of those monks are very learned.
Passatha no tumhe, bhikkhave, devadattaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?
Do you see Devadatta walking meditation together with several monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sabbe kho ete, bhikkhave, bhikkhū pāpicchā.
“All of those monks have bad desires.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti;
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;
Those who believe in low things come together and converge with those who believe in low things.
kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.
Those who believe in good things come together and converge with those who believe in good things.”
❧
SN 14.16 Sagāthā: With Verses
16. Sagāthāsutta
16. With Verses
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future …
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Seyyathāpi, bhikkhave, gūtho gūthena saṃsandati sameti;
It’s like how dung comes together with dung,
muttaṃ muttena saṃsandati sameti;
urine with urine,
kheḷo kheḷena saṃsandati sameti;
spit with spit,
pubbo pubbena saṃsandati sameti;
pus with pus,
lohitaṃ lohitena saṃsandati sameti;
and blood with blood.
evameva kho, bhikkhave, dhātusova sattā saṃsandanti samenti.
In the same way, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Atītampi kho addhānaṃ … pe …
In the past …
anāgatampi kho addhānaṃ … pe …
In the future …
etarahipi kho paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in low things come together and converge with those who believe in low things.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past …
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ … pe …
In the future …
etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Seyyathāpi, bhikkhave, khīraṃ khīrena saṃsandati sameti;
It’s like how milk comes together with milk,
telaṃ telena saṃsandati sameti;
oil with oil,
sappi sappinā saṃsandati sameti;
ghee with ghee,
madhu madhunā saṃsandati sameti;
honey with honey,
phāṇitaṃ phāṇitena saṃsandati sameti;
and molasses with molasses.
evameva kho, bhikkhave, dhātusova sattā saṃsandanti samenti.
In the same way, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.
Those who believe in good things come together and converge with those who believe in good things.
Atītampi kho addhānaṃ …
In the past …
anāgatampi kho addhānaṃ …
In the future …
etarahipi kho paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element.
Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.
Those who believe in good things come together and converge with those who believe in good things.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Saṃsaggā vanatho jāto,
“Socializing promotes attachments;
asaṃsaggena chijjati;
they’re cut off by not socializing.
Parittaṃ dārumāruyha,
If you’re lost in the middle of a great sea,
yathā sīde mahaṇṇave.
and you clamber up on a little log, you’ll sink.
Evaṃ kusītamāgamma,
So too, a person who lives well
sādhujīvipi sīdati;
sinks by relying on a lazy person.
Tasmā taṃ parivajjeyya,
Hence you should avoid such
kusītaṃ hīnavīriyaṃ.
a lazy person who lacks energy.
Pavivittehi ariyehi,
Dwell with the noble ones
pahitattehi jhāyīhi;
who are secluded and determined
Niccaṃ āraddhavīriyehi,
and always energetic;
paṇḍitehi sahāvase”ti.
the astute who practice jhāna.”
end of section [14.16 - SN 14.16 Sagāthā: With Verses] ❧
SN 14.17 Assaddhasaṃsandana: Faithless
17. Assaddhasaṃsandanasutta
17. Faithless
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless,
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
the shameless with the shameless,
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
the imprudent with the imprudent,
appassutā appassutehi saddhiṃ saṃsandanti samenti;
the uneducated with the uneducated,
kusītā kusītehi saddhiṃ saṃsandanti samenti;
the lazy with the lazy,
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
the unrememberful with the unrememberful,
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
and the witless with the witless.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.
In the past, too, sentient beings came together and converged because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandiṃsu samiṃsu;
ahirikā ahirikehi saddhiṃ saṃsandiṃsu samiṃsu;
anottappino anottappīhi saddhiṃ saṃsandiṃsu samiṃsu;
appassutā appassutehi saddhiṃ saṃsandiṃsu samiṃsu;
kusītā kusītehi saddhiṃ saṃsandiṃsu samiṃsu;
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandiṃsu samiṃsu;
duppaññā duppaññehi saddhiṃ saṃsandiṃsu samiṃsu.
Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.
In the future, too, sentient beings will come together and converge because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandissanti samessanti;
ahirikā ahirikehi saddhiṃ saṃsandissanti samessanti;
anottappino anottappīhi saddhiṃ … pe …
appassutā appassutehi saddhiṃ … pe …
kusītā kusītehi saddhiṃ … pe …
muṭṭhassatino muṭṭhassatīhi saddhiṃ … pe …
duppaññā duppaññehi saddhiṃ saṃsandissanti samessanti.
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
ahirikā ahirikehi saddhiṃ … pe …
anottappino anottappīhi saddhiṃ … pe …
appassutā appassutehi saddhiṃ … pe …
kusītā kusītehi saddhiṃ … pe …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element:
Saddhā saddhehi saddhiṃ saṃsandanti samenti;
the faithful with the faithful,
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
the conscientious with the conscientious,
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
the prudent with the prudent,
bahussutā bahussutehi saddhiṃ saṃsandanti samenti;
the learned with the learned,
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;
the energetic with the energetic,
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;
the rememberful with the rememberful,
paññavanto paññavantehi saddhiṃ saṃsandanti samenti.
and the wise with the wise.
Atītampi kho, bhikkhave, addhānaṃ … pe …
In the past …
anāgatampi kho, bhikkhave … pe …
In the future …
etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element. …”
Saddhā saddhehi saddhiṃ … pe …
paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.
❧
SN 14.18 Assaddhamūlaka: Beginning With the Faithless
18. Assaddhamūlakasutta
18. Beginning With the Faithless
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless,
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
the shameless with the shameless,
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
the witless with the witless,
saddhā saddhehi saddhiṃ saṃsandanti samenti;
the faithful with the faithful,
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
the conscientious with the conscientious,
paññavanto paññavantehi saddhiṃ saṃsandanti samenti.
and the wise with the wise.
Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu … pe …
In the past …
anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti … pe ….
In the future …
Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.
At present, too, sentient beings come together and converge because of an element. …
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
ahirikā ahirikehi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
saddhā saddhehi saddhiṃ saṃsandanti samenti;
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
paññavanto paññavantehi saddhiṃ saṃsandanti samentīti.
Dhātusova, bhikkhave, sattā saṃsandanti samenti.
Sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless,
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
the imprudent with the imprudent,
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
the witless with the witless,
saddhā saddhehi saddhiṃ saṃsandanti samenti;
the faithful with the faithful,
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
the prudent with the prudent,
paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …
and the wise with the wise.
paṭhamavāro viya vitthāretabbo. (2)
(The following should be expanded like the first section.)
Dhātusova, bhikkhave … pe …
assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
… faithless …
appassutā appassutehi saddhiṃ saṃsandanti samenti;
uneducated …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
saddhā saddhehi saddhiṃ saṃsandanti samenti; bahussutā bahussutehi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (3)
Dhātusova, bhikkhave … pe …
assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
faithless …
kusītā kusītehi saddhiṃ saṃsandanti samenti;
lazy …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
saddhā saddhehi saddhiṃ saṃsandanti samenti;
faithful ...
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (4)
Dhātusova, bhikkhave … pe …
assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
faithless …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …”
saddhā saddhehi saddhiṃ saṃsandanti samenti;
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (5)
❧
SN 14.19 Ahirikamūlaka: Beginning With the Shameless
19. Ahirikamūlakasutta
19. Beginning With the Shameless
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova … pe …
“monks, sentient beings come together and converge because of an element:
ahirikā ahirikehi saddhiṃ saṃsandanti samenti, anottappino anottappīhi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, ottappino ottappīhi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe ….
the shameless with the shameless … imprudent … witless …
Ahirikā ahirikehi saddhiṃ saṃsandanti samenti, appassutā appassutehi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, bahussutā bahussutehi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (2)
… shameless … uneducated … witless …
Ahirikā ahirikehi saddhiṃ saṃsandanti samenti, kusītā kusītehi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (3)
… shameless … lazy … witless …
Ahirikā ahirikehi saddhiṃ saṃsandanti samenti, muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti, duppaññā duppaññehi saddhiṃ saṃsandanti samenti; hirimanā hirimanehi saddhiṃ saṃsandanti samenti, upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti, paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (4)
… shameless … unrememberful … witless …”
SN 14.20 Anottappamūlaka: Beginning With Imprudence
20. Anottappamūlakasutta
20. Beginning With Imprudence
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Anottappino anottappīhi saddhiṃ saṃsandanti samenti;
the imprudent with the imprudent …
appassutā appassutehi saddhiṃ saṃsandanti samenti;
uneducated …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
bahussutā bahussutehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe ….
educated ... wise ...
Anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
kusītā kusītehi saddhiṃ saṃsandanti samenti;
lazy …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe …. (2)
Anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...”
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (3)
SN 14.21 Appassutamūlaka: Beginning With the Uneducated
21. Appassutamūlakasutta
21. Beginning With the Uneducated
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Appassutā appassutehi saddhiṃ saṃsandanti samenti;
the uneducated with the uneducated …
kusītā kusītehi saddhiṃ saṃsandanti samenti;
lazy …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
bahussutā bahussutehi saddhiṃ saṃsandanti samenti;
learned ...
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samenti … pe ….
Appassutā appassutehi saddhiṃ saṃsandanti samenti;
uneducated …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
bahussutā bahussutehi saddhiṃ saṃsandanti samenti;
learned ...
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe …. (2)
rememberful ... wise ...”
SN 14.22 Kusītamūlaka: Beginning With the Lazy
22. Kusītamūlakasutta
22. Beginning With the Lazy
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Kusītā kusītehi saddhiṃ saṃsandanti samenti;
the lazy with the lazy …
muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;
unrememberful …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti;
witless …
āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;
energetic ...
upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti; paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti … pe ….
rememberful ... wise ...”
(Sabbattha atītānāgatapaccuppannaṃ kātabbaṃ.)
(All these should be treated in terms of the past, future, and present.)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 14
Linked Discourses 14
end of section [14..2.. - SN 14 vagga 2 Dutiya: The Second Chapter] ❧
+ § – SN 14 vagga 3 Kammapatha: Ways of Performing Deeds+ all - all
3. Kammapathavagga
3. Ways of Performing Deeds
SN 14.23 Asamāhita: Lacking undistractible-lucidity
23. Asamāhitasutta
23. Lacking undistractible-lucidity
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless …
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
shameless …
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
asamāhitā asamāhitehi saddhiṃ saṃsandanti samenti;
lacking undistractible-lucidity …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
witless …
Saddhā saddhehi saddhiṃ saṃsandanti samenti;
The faithful with the faithful …
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
conscientious …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
samāhitā samāhitehi saddhiṃ saṃsandanti samenti;
possessing undistractible-lucidity …
paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.
and the wise with the wise.”
SN 14.24 Dussīla: Unethical
24. Dussīlasutta
24. Unethical
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;
the faithless with the faithless …
ahirikā ahirikehi saddhiṃ saṃsandanti samenti;
shameless …
anottappino anottappīhi saddhiṃ saṃsandanti samenti;
imprudent …
dussīlā dussīlehi saddhiṃ saṃsandanti samenti;
unethical …
duppaññā duppaññehi saddhiṃ saṃsandanti samenti.
witless …
Saddhā saddhehi saddhiṃ saṃsandanti samenti;
The faithful with the faithful …
hirimanā hirimanehi saddhiṃ saṃsandanti samenti;
conscientious …
ottappino ottappīhi saddhiṃ saṃsandanti samenti;
prudent ...
sīlavanto sīlavantehi saddhiṃ saṃsandanti samenti;
ethical …
paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.
and the wise with the wise.”
SN 14.25 Pañcasikkhāpada: The Five Precepts
25. Pañcasikkhāpadasutta
25. The Five Precepts
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;
those who kill living creatures with those who kill living creatures,
adinnādāyino adinnādāyīhi saddhiṃ saṃsandanti samenti;
those who steal …
kāmesumicchācārino kāmesumicchācārīhi saddhiṃ saṃsandanti samenti;
commit sexual misconduct …
musāvādino musāvādīhi saddhiṃ saṃsandanti samenti;
lie …
surāmerayamajjappamādaṭṭhāyino surāmerayamajjappamādaṭṭhāyīhi saddhiṃ saṃsandanti samenti.
consume alcoholic drinks that cause negligence …
Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṃ saṃsandanti samenti;
Those who refrain from killing living creatures …
adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from stealing …
kāmesumicchācārā paṭiviratā kāmesumicchācārā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from sexual misconduct …
musāvādā paṭiviratā musāvādā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from lying …
surāmerayamajjappamādaṭṭhānā paṭiviratā surāmerayamajjappamādaṭṭhānā paṭiviratehi saddhiṃ saṃsandanti samentī”ti.
those who refrain from consume alcoholic drinks that cause negligence with those who refrain from consume alcoholic drinks that cause negligence.”
SN 14.26 Sattakammapatha: Seven Ways of Performing Deeds
26. Sattakammapathasutta
26. Seven Ways of Performing Deeds
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;
those who kill living creatures with those who kill living creatures,
adinnādāyino adinnādāyīhi saddhiṃ saṃsandanti samenti;
those who steal …
kāmesumicchācārino kāmesumicchācārīhi saddhiṃ saṃsandanti samenti;
commit sexual misconduct …
musāvādino musāvādīhi saddhiṃ saṃsandanti samenti;
lie …
pisuṇavācā pisuṇavācehi saddhiṃ saṃsandanti samenti;
speak divisively …
pharusavācā pharusavācehi saddhiṃ saṃsandanti samenti;
speak harshly …
samphappalāpino samphappalāpīhi saddhiṃ saṃsandanti samenti.
talk nonsense …
Pāṇātipātā paṭiviratā … pe …
Those who refrain from killing living creatures. …
adinnādānā paṭiviratā …
who refrain from stealing …
kāmesumicchācārā paṭiviratā …
who refrain from sexual misconduct …
musāvādā paṭiviratā …
who refrain from lying …
pisuṇāya vācāya paṭiviratā pisuṇāya vācāya paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from divisive speech …
pharusāya vācāya paṭiviratā pharusāya vācāya paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from harsh speech …
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṃ saṃsandanti samentī”ti.
who refrain from talking nonsense with those who refrain from talking nonsense.”
SN 14.27 Dasakammapatha: Ten Ways of Performing Deeds
27. Dasakammapathasutta
27. Ten Ways of Performing Deeds
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;
those who kill living creatures with those who kill living creatures,
adinnādāyino … pe …
those who steal …
kāmesumicchācārino …
commit sexual misconduct …
musāvādino …
lie …
pisuṇavācā …
speak divisively …
pharusavācā …
speak harshly …
samphappalāpino samphappalāpīhi saddhiṃ saṃsandanti samenti;
talk nonsense …
abhijjhāluno abhijjhālūhi saddhiṃ saṃsandanti samenti;
are covetous …
byāpannacittā byāpannacittehi saddhiṃ saṃsandanti samenti;
are malicious …
micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti.
have wrong view …
Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṃ saṃsandanti samenti;
Those who refrain from killing living creatures …
adinnādānā paṭiviratā … pe …
who refrain from stealing …
kāmesumicchācārā paṭiviratā …
who refrain from sexual misconduct …
musāvādā paṭiviratā …
who refrain from lying …
pisuṇāya vācāya …
who refrain from divisive speech …
pharusāya vācāya …
who refrain from harsh speech …
samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṃ saṃsandanti samenti;
who refrain from talking nonsense …
anabhijjhāluno anabhijjhālūhi saddhiṃ saṃsandanti samenti;
are not covetous …
abyāpannacittā abyāpannacittehi saddhiṃ saṃsandanti samenti;
are not malicious …
sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samentī”ti.
have right view with those who have right view.”
SN 14.28 Aṭṭhaṅgika: The Eightfold Path
28. Aṭṭhaṅgikasutta
28. The Eightfold Path
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti;
those of wrong view with those of wrong view …
micchāsaṅkappā … pe …
wrong thought …
micchāvācā …
wrong speech …
micchākammantā …
wrong action …
micchāājīvā …
wrong livelihood …
micchāvāyāmā …
wrong effort …
micchāsatino …
wrong rememberfulness …
micchāsamādhino micchāsamādhīhi saddhiṃ saṃsandanti samenti.
wrong undistractible-lucidity …
Sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samenti;
Those who have right view …
sammāsaṅkappā … pe …
right thought …
sammāvācā …
right speech …
sammākammantā …
right action …
sammāājīvā …
right livelihood …
sammāvāyāmā …
right effort …
sammāsatino …
right rememberfulness …
sammāsamādhino sammāsamādhīhi saddhiṃ saṃsandanti samentī”ti.
right undistractible-lucidity with those who have right undistractible-lucidity.”
SN 14.29 Dasaṅga: Ten Factored Path
29. Dasaṅgasutta
29. Ten Factored Path
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dhātusova, bhikkhave, sattā saṃsandanti samenti.
“monks, sentient beings come together and converge because of an element:
Micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti;
those of wrong view with those of wrong view …
micchāsaṅkappā … pe …
wrong thought …
micchāvācā …
wrong speech …
micchākammantā …
wrong action …
micchāājīvā …
wrong livelihood …
micchāvāyāmā …
wrong effort …
micchāsatino …
wrong rememberfulness …
micchāsamādhino micchāsamādhīhi saddhiṃ saṃsandanti samenti;
wrong undistractible-lucidity …
micchāñāṇino micchāñāṇīhi saddhiṃ saṃsandanti samenti;
wrong knowledge …
micchāvimuttino micchāvimuttīhi saddhiṃ saṃsandanti samenti.
wrong freedom …
Sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samenti;
Those who have right view …
sammāsaṅkappā … pe …
right thought …
sammāvācā …
right speech …
sammākammantā …
right action …
sammāājīvā …
right livelihood …
sammāvāyāmā …
right effort …
sammāsatino …
right rememberfulness …
sammāsamādhino …
right undistractible-lucidity …
sammāñāṇino sammāñāṇīhi saddhiṃ saṃsandanti samenti;
right knowledge …
sammāvimuttino sammāvimuttīhi saddhiṃ saṃsandanti samentī”ti.
right freedom with those who have right freedom.”
(Sabbattha atītānāgatapaccuppannaṃ kātabbaṃ.)
(All these should be treated in terms of the past, future, and present.)
Saṃyutta Nikāya 14
Linked Discourses 14
end of section [14..3.. - SN 14 vagga 3 Kammapatha: Ways of Performing Deeds] ❧
+ § – SN 14 vagga 4 Catuttha: The Fourth Chapter+ all - all
4. Catutthavagga
4. The Fourth Chapter
SN 14.30 Catudhātu: Four Elements
30. Catudhātusutta
30. Four Elements
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme …
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
“catasso imā, bhikkhave, dhātuyo.
“monks, there are these four elements.
Katamā catasso?
What four?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu—
The elements of earth, water, fire, and air.
imā kho, bhikkhave, catasso dhātuyo”ti.
These are the four elements.”
SN 14.31 Pubbesambodha: Before Awakening
31. Pubbesambodhasutta
31. Before Awakening
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
‘What’s the gratification, the drawback, and the escape when it comes to the earth element …
ko āpodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
the water element …
ko tejodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
the fire element …
ko vāyodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
and the air element?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yaṃ kho pathavīdhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pathavīdhātuyā assādo;
‘The pleasure and happiness that arise from the earth element: this is its gratification.
yaṃ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ pathavīdhātuyā ādīnavo;
That the earth element is impermanent, suffering, and perishable: this is its drawback.
yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ pathavīdhātuyā nissaraṇaṃ.
Removing and giving up desire and greed for the earth element: this is its escape.
Yaṃ āpodhātuṃ paṭicca … pe …
The pleasure and happiness that arise from the water element …
yaṃ tejodhātuṃ paṭicca … pe …
The pleasure and happiness that arise from the fire element …
yaṃ vāyodhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vāyodhātuyā assādo;
The pleasure and happiness that arise from the air element: this is its gratification.
yaṃ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ vāyodhātuyā ādīnavo;
That the air element is impermanent, suffering, and perishable: this is its drawback.
yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ vāyodhātuyā nissaraṇaṃ’.
Removing and giving up desire and greed for the air element: this is its escape.
Yāvakīvañcāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 14.32 Acariṃ: In Search of Gratification
32. Acariṃsutta
32. In Search of Gratification
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pathavīdhātuyāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ, yo pathavīdhātuyā assādo tadajjhagamaṃ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho.
“monks, I went in search of the earth element’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the earth element.
Pathavīdhātuyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ, yo pathavīdhātuyā ādīnavo tadajjhagamaṃ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.
I went in search of the earth element’s drawback, and I found it. I’ve seen clearly with wisdom the full extent of the drawback in the earth element.
Pathavīdhātuyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ, yaṃ pathavīdhātuyā nissaraṇaṃ tadajjhagamaṃ, yāvatā pathavīdhātuyā nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
I went in search of escape from the earth element, and I found it. I’ve seen clearly with wisdom the full extent of escape from the earth element.
Āpodhātuyāhaṃ, bhikkhave … pe …
I went in search of the water element’s gratification …
tejodhātuyāhaṃ, bhikkhave …
I went in search of the fire element’s gratification …
vāyodhātuyāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ, yo vāyodhātuyā assādo tadajjhagamaṃ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho.
I went in search of the air element’s gratification …
Vāyodhātuyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ, yo vāyodhātuyā ādīnavo tadajjhagamaṃ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho.
Vāyodhātuyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ, yaṃ vāyodhātuyā nissaraṇaṃ tadajjhagamaṃ, yāvatā vāyodhātuyā nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
Yāvakīvañcāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
But when I did truly understand the four elements’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 14.33 Nocedaṃ: If There Was No
33. Nocedaṃsutta
33. If There Was No
Sāvatthiyaṃ viharati.
At Sāvatthī.
“No cedaṃ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṃ sattā pathavīdhātuyā sārajjeyyuṃ.
“monks, if there were no gratification in the earth element, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti.
But because there is gratification in the earth element, sentient beings do love it.
No cedaṃ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṃ sattā pathavīdhātuyā nibbindeyyuṃ.
If the earth element had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti.
But because the earth element has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, pathavīdhātuyā nissaraṇaṃ abhavissa, nayidaṃ sattā pathavīdhātuyā nissareyyuṃ.
If there were no escape from the earth element, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṃ, tasmā sattā pathavīdhātuyā nissaranti.
But because there is an escape from the earth element, sentient beings do escape from it.
No cedaṃ, bhikkhave, āpodhātuyā assādo abhavissa … pe …
If there were no gratification in the water element …
no cedaṃ, bhikkhave, tejodhātuyā … pe …
If there were no gratification in the fire element …
no cedaṃ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṃ sattā vāyodhātuyā sārajjeyyuṃ.
If there were no gratification in the air element …
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti.
No cedaṃ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṃ sattā vāyodhātuyā nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti.
No cedaṃ, bhikkhave, vāyodhātuyā nissaraṇaṃ abhavissa, nayidaṃ sattā vāyodhātuyā nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṃ, tasmā sattā vāyodhātuyā nissaranti.
Yāvakīvañcime, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññaṃsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā vihariṃsu.
As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
Yato ca kho, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.
But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
SN 14.34 Ekantadukkha: Exclusively Painful
34. Ekantadukkhasutta
34. Exclusively Painful
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Pathavīdhātu ce hidaṃ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā pathavīdhātuyā sārajjeyyuṃ.
“monks, if the earth element were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti.
But because the earth element is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do love it.
Āpodhātu ce hidaṃ, bhikkhave … pe …
If the water element …
tejodhātu ce hidaṃ, bhikkhave …
If the fire element …
vāyodhātu ce hidaṃ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vāyodhātuyā sārajjeyyuṃ.
If the air element …
Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti.
Pathavīdhātu ce hidaṃ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṃ sattā pathavīdhātuyā nibbindeyyuṃ.
If the earth element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.
But because the earth element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
Āpodhātu ce hidaṃ, bhikkhave … pe …
If the water element …
tejodhātu ce hidaṃ, bhikkhave …
If the fire element …
vāyodhātu ce hidaṃ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṃ sattā vāyodhātuyā nibbindeyyuṃ.
If the air element were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti.
But because the air element is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.”
SN 14.35 Abhinanda: Taking Pleasure
35. Abhinandasutta
35. Taking Pleasure
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yo, bhikkhave, pathavīdhātuṃ abhinandati, dukkhaṃ so abhinandati.
“monks, if you take pleasure in the earth element, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo āpodhātuṃ abhinandati … pe …
If you take pleasure in the water element …
yo tejodhātuṃ …
If you take pleasure in the fire element …
yo vāyodhātuṃ abhinandati, dukkhaṃ so abhinandati.
If you take pleasure in the air element, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo ca kho, bhikkhave, pathavīdhātuṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in the earth element, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.
Yo āpodhātuṃ … pe …
If you don’t take pleasure in the water element …
yo tejodhātuṃ …
If you don’t take pleasure in the fire element …
yo vāyodhātuṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in the air element, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.”
36. Uppādasutta
36. Arising
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo āpodhātuyā … pe …
The arising, continuation, rebirth, and manifestation of the water element …
yo tejodhātuyā …
The arising, continuation, rebirth, and manifestation of the fire element …
yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
The arising, continuation, rebirth, and manifestation of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of the earth element is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo āpodhātuyā … pe …
The cessation, settling, and ending of the water element …
yo tejodhātuyā …
The cessation, settling, and ending of the fire element …
yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti.
The cessation, settling, and ending of the air element is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 14.37 Samaṇabrāhmaṇa: Ascetics and Brahmins
37. Samaṇabrāhmaṇasutta
37. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Catasso imā, bhikkhave, dhātuyo.
“monks, there are these four elements.
Katamā catasso?
What four?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The elements of earth, water, fire, and air.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand these four elements’ gratification, drawback, and escape for what they are.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand these four elements’ gratification, drawback, and escape for what they are.
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 14.38 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
38. Dutiyasamaṇabrāhmaṇasutta
38. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Catasso imā, bhikkhave, dhātuyo.
“monks, there are these four elements.
Katamā catasso?
What four?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The elements of earth, water, fire, and air.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these four elements’ origin, ending, gratification, drawback, and escape …
(vitthāretabbaṃ) pajānanti … pe …
There are ascetics and brahmins who do truly understand these four elements’ origin, ending, gratification, drawback, and escape …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
SN 14.39 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)
39. Tatiyasamaṇabrāhmaṇasutta
39. Ascetics and Brahmins (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṃ nappajānanti, pathavīdhātusamudayaṃ nappajānanti, pathavīdhātunirodhaṃ nappajānanti, pathavīdhātunirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
“monks, there are ascetics and brahmins who don’t understand the earth element, its origin, its cessation, and the practice that leads to its cessation.
āpodhātuṃ nappajānanti …
They don’t understand the water element …
tejodhātuṃ nappajānanti …
fire element …
vāyodhātuṃ nappajānanti, vāyodhātusamudayaṃ nappajānanti, vāyodhātunirodhaṃ nappajānanti, vāyodhātunirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā;
air element …
na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṃ pajānanti, pathavīdhātusamudayaṃ pajānanti, pathavīdhātunirodhaṃ pajānanti, pathavīdhātunirodhagāminiṃ paṭipadaṃ pajānanti …
There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation.
ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā … pe … āpodhātuṃ pajānanti …
They do understand the water element …
tejodhātuṃ pajānanti …
the fire element …
vāyodhātuṃ pajānanti, vāyodhātusamudayaṃ pajānanti, vāyodhātunirodhaṃ pajānanti, vāyodhātunirodhagāminiṃ paṭipadaṃ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā;
the air element …
te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Dhātusaṃyuttaṃ samattaṃ.
The Linked Discourses on the elements are complete.
end of section [14..4.. - SN 14 vagga 4 Catuttha: The Fourth Chapter] ❧
SN 15 Anamatagga Saṃyutta: Connected Discourses on the Conceit ‘I Am’
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 15
Linked Discourses 15
+ § – SN 15 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 15.1 Tiṇakaṭṭha: Grass and Sticks
1. Tiṇakaṭṭhasutta
1. Grass and Sticks
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:
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, puriso yaṃ imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ taṃ chetvā ekajjhaṃ saṃharitvā caturaṅgulaṃ caturaṅgulaṃ ghaṭikaṃ katvā nikkhipeyya:
Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile, and chop them each into four inch pieces. They’d lay them down, saying:
‘ayaṃ me mātā, tassā me mātu ayaṃ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya.
‘This is my mother, this is my grandmother.’ The grass, sticks, branches, and leaves of India would run out before that person’s mothers and grandmothers.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.2 Pathavī: The Earth
2. Pathavīsutta
2. The Earth
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, puriso imaṃ mahāpathaviṃ kolaṭṭhimattaṃ kolaṭṭhimattaṃ mattikāguḷikaṃ karitvā nikkhipeyya:
Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying:
‘ayaṃ me pitā, tassa me pitu ayaṃ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṃ mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya.
‘This is my father, this is my grandfather.’ The whole earth would run out before that person’s fathers and grandfathers.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
3. Assusutta
3. Tears
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti?
What do you think? Which is more: the flow of tears you’ve shed while roaming and transmigrating for such a very long time—weeping and wailing from being united with the unloved and separated from the loved—or the water in the four oceans?”
“Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakan”ti.
“As we understand the Buddha’s teaching, the flow of tears we’ve shed while roaming and transmigrating is more than the water in the four oceans.”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
“Good, good, monks! It’s good that you understand my teaching like this.
Etadeva, bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
The flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.
Dīgharattaṃ vo, bhikkhave, mātumaraṇaṃ paccanubhūtaṃ;
For a long time you’ve undergone the death of a mother …
tesaṃ vo mātumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
Dīgharattaṃ vo, bhikkhave, pitumaraṇaṃ paccanubhūtaṃ … pe …
father …
bhātumaraṇaṃ paccanubhūtaṃ …
brother …
bhaginimaraṇaṃ paccanubhūtaṃ …
sister …
puttamaraṇaṃ paccanubhūtaṃ …
son …
dhītumaraṇaṃ paccanubhūtaṃ …
daughter …
ñātibyasanaṃ paccanubhūtaṃ …
loss of relatives …
bhogabyasanaṃ paccanubhūtaṃ.
loss of wealth …
Dīgharattaṃ vo, bhikkhave, rogabyasanaṃ paccanubhūtaṃ, tesaṃ vo rogabyasanaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
or loss through illness. From being united with the unloved and separated from the loved, the flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.4 Khīra: Mother’s Milk
4. Khīrasutta
4. Mother’s Milk
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti?
What do you think? Which is more: the mother’s milk you’ve drunk while roaming and transmigrating for such a very long time, or the water in the four oceans?”
“Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, na tveva catūsu mahāsamuddesu udakan”ti.
“As we understand the Buddha’s teaching, the mother’s milk we’ve drunk while roaming and transmigrating is more than the water in the four oceans.”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
“Good, good, monks! It’s good that you understand my teaching like this.
Etadeva, bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
The mother’s milk you’ve drunk while roaming and transmigrating for such a very long time is more than the water in the four oceans.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.5 Pabbata: A Mountain
5. Pabbatasutta
5. A Mountain
Sāvatthiyaṃ viharati … pe … ārāme … pe ….
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“kīvadīgho nu kho, bhante, kappo”ti?
“Sir, how long is an eon?”
“Dīgho kho, bhikkhu, kappo.
“monk, an eon is long.
So na sukaro saṅkhātuṃ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.
It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Sakkā pana, bhante, upamaṃ kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca.
“It’s possible,” said the Buddha.
“Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena acchinno asusiro ekagghano.
“Suppose there was a huge stone mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass.
Tamenaṃ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṃ sakiṃ parimajjeyya.
And as each century passed someone would stroke it with a fine cloth from Kāsī.
Khippataraṃ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo.
By this means the huge stone mountain would be worn away before the eon comes to an end.
Evaṃ dīgho, bhikkhu, kappo.
That’s how long an eon is.
Evaṃ dīghānaṃ kho, bhikkhu, kappānaṃ neko kappo saṃsito, nekaṃ kappasataṃ saṃsitaṃ, nekaṃ kappasahassaṃ saṃsitaṃ, nekaṃ kappasatasahassaṃ saṃsitaṃ.
And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhu, saṃsāro.
Transmigration has no known beginning. …
Pubbā koṭi … pe …
yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.6 Sāsapa: A Mustard Seed
6. Sāsapasutta
6. A Mustard Seed
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“kīvadīgho nu kho, bhante, kappo”ti?
“Sir, how long is an eon?”
“Dīgho kho, bhikkhu, kappo.
“monk, an eon is long.
So na sukaro saṅkhātuṃ ettakāni vassāni iti vā … pe … ettakāni vassasatasahassāni iti vā”ti.
It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Sakkā pana, bhante, upamaṃ kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca.
“It’s possible,” said the Buddha.
“Seyyathāpi, bhikkhu, āyasaṃ nagaraṃ yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena, puṇṇaṃ sāsapānaṃ guḷikābaddhaṃ.
“Suppose there was an iron city, a league long, a league wide, and a league high, full of mustard seeds pressed into balls.
Tato puriso vassasatassa vassasatassa accayena ekamekaṃ sāsapaṃ uddhareyya.
And as each century passed someone would remove a single mustard seed.
Khippataraṃ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo.
By this means the huge heap of mustard seeds would be used up before the eon comes to an end.
Evaṃ dīgho kho, bhikkhu, kappo.
That’s how long an eon is.
Evaṃ dīghānaṃ kho, bhikkhu, kappānaṃ neko kappo saṃsito, nekaṃ kappasataṃ saṃsitaṃ, nekaṃ kappasahassaṃ saṃsitaṃ, nekaṃ kappasatasahassaṃ saṃsitaṃ.
And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhu, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.7 Sāvaka: Disciples
7. Sāvakasutta
7. Disciples
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho sambahulā bhikkhū yena bhagavā … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha … and said to him:
“kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti?
“Sir, how many eons have passed?”
“Bahukā kho, bhikkhave, kappā abbhatītā atikkantā.
“monks, many eons have passed.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”
“Sakkā pana, bhante, upamaṃ kātun”ti?
“But sir, is it possible to give a simile?”
“Sakkā, bhikkhave”ti bhagavā avoca.
“It’s possible,” said the Buddha.
“Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino.
“Suppose there were four disciples with a lifespan of a hundred years.
Te divase divase kappasatasahassaṃ kappasatasahassaṃ anussareyyuṃ.
And each day they would each recollect a hundred thousand eons.
Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ.
Those four disciples would pass away after a hundred years and there would still be eons that they haven’t recollected.
Evaṃ bahukā kho, bhikkhave, kappā abbhatītā atikkantā.
That’s how many eons have passed.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.8 Gaṅgā: The Ganges
8. Gaṅgāsutta
8. The Ganges
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti?
“Sir, how many eons have passed?”
“Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā.
“Brahmin, many eons have passed.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”
“Sakkā pana, bho gotama, upamaṃ kātun”ti?
“But sir, can you give a simile?”
“Sakkā, brāhmaṇā”ti bhagavā avoca.
“I can,” said the Buddha.
“Seyyathāpi, brāhmaṇa, yato cāyaṃ gaṅgā nadī pabhavati yattha ca mahāsamuddaṃ appeti, yā etasmiṃ antare vālikā sā na sukarā saṅkhātuṃ:
“Consider the Ganges river from where it originates to where it enters the ocean. Between these places it’s not easy to calculate
‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti.
how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand.
Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā.
The eons that have passed are more than this.
Te na sukarā saṅkhātuṃ:
It’s not easy to calculate
‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.
how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, brāhmaṇa, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ kho, brāhmaṇa, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
9. Daṇḍasutta
9. A Stick
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati;
Suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the top.
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti.
It’s the same for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.10 Puggala: A Single Person
10. Puggalasutta
10. A Single Person
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
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:
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato, sace saṃhārako assa, sambhatañca na vinasseyya.
One person roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Ekassekena kappena,
“If the bones of a single person
puggalassaṭṭhisañcayo;
for a single eon were gathered up,
Siyā pabbatasamo rāsi,
they’d make a pile the size of a mountain:
iti vuttaṃ mahesinā.
so said the great hermit.
So kho panāyaṃ akkhāto,
And this is declared to be
vepullo pabbato mahā;
as huge as Mount Vepulla,
Uttaro gijjhakūṭassa,
higher than the Vulture’s Peak
magadhānaṃ giribbaje.
in the Magadhan mountain range.
Yato ca ariyasaccāni,
But then, with right understanding,
sammappaññāya passati;
a person sees the noble truths—
Dukkhaṃ dukkhasamuppādaṃ,
suffering, suffering’s origin,
dukkhassa ca atikkamaṃ;
suffering’s transcendence,
Ariyaṃ caṭṭhaṅgikaṃ maggaṃ,
and the noble eightfold path
dukkhūpasamagāminaṃ.
that leads to the stilling of suffering.
Sa sattakkhattuṃparamaṃ,
After roaming on seven times at most,
sandhāvitvāna puggalo;
that person
Dukkhassantakaro hoti,
makes an end of suffering,
sabbasaṃyojanakkhayā”ti.
with the ending of all fetters.”
Saṃyutta Nikāya 15
Linked Discourses 15
end of section [15..1.. - SN 15 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 15 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 15.11 Duggata: In a Bad Way
11. Duggatasutta
11. In a Bad Way
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.
At one time the Buddha was staying near Sāvatthī.
Tatra kho … pe …
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Yaṃ, bhikkhave, passeyyātha duggataṃ durūpetaṃ niṭṭhamettha gantabbaṃ:
When you see someone in a bad way, in distress, you should conclude:
‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti.
‘In all this long time, we too have undergone the same thing.’
Taṃ kissa hetu … pe …
Why is that? Transmigration has no known beginning. …
yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.12 Sukhita: In a Good Way
12. Sukhitasutta
12. In a Good Way
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
yaṃ, bhikkhave, passeyyātha sukhitaṃ susajjitaṃ, niṭṭhamettha gantabbaṃ:
When you see someone in a good way, in a happy state, you should conclude:
‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti.
‘In all this long time, we too have undergone the same thing.’
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning. …
Pubbā koṭi na paññāyati … pe …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.13 Tiṃsamatta: Thirty monks
13. Tiṃsamattasutta
13. Thirty monks
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho tiṃsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Then thirty monks from Pāvā went to the Buddha. All of them lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; yet they all still had fetters. They bowed to the Buddha and sat down to one side.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha:
“ime kho tiṃsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā.
“These thirty monks from Pāvā live in the wilderness, eat only alms-food, wear rag robes, and own just three robes; yet they all still have fetters.
Yannūnāhaṃ imesaṃ tathā dhammaṃ deseyyaṃ yathā nesaṃ imasmiṃyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti.
Why don’t I teach them the Dhamma in such a way that their minds are freed from defilements by not grasping while sitting in this very seat?”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti?
What do you think? Which is more: the flow of blood you’ve shed when your head was chopped off while roaming and transmigrating for such a very long time, or the water in the four oceans?”
“Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ, yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakan”ti.
“As we understand the Buddha’s teaching, the flow of blood we’ve shed when our head was chopped off while roaming and transmigrating is more than the water in the four oceans.”
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.
“Good, good, monks! It’s good that you understand my teaching like this.
Etadeva, bhikkhave, bahutaraṃ, yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
The flow of blood you’ve shed when your head was chopped off while roaming and transmigrating is indeed more than the water in the four oceans.
Dīgharattaṃ vo, bhikkhave, gunnaṃ sataṃ gobhūtānaṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
For a long time you’ve been cows, and the flow of blood you’ve shed when your head was chopped off as a cow is more than the water in the four oceans.
Dīgharattaṃ vo, bhikkhave, mahiṃsānaṃ sataṃ mahiṃsabhūtānaṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ … pe …
For a long time you’ve been buffalo …
dīgharattaṃ vo, bhikkhave, urabbhānaṃ sataṃ urabbhabhūtānaṃ … pe …
rams …
ajānaṃ sataṃ ajabhūtānaṃ …
goats …
migānaṃ sataṃ migabhūtānaṃ …
deer …
kukkuṭānaṃ sataṃ kukkuṭabhūtānaṃ …
chickens …
sūkarānaṃ sataṃ sūkarabhūtānaṃ …
pigs …
dīgharattaṃ vo, bhikkhave, corā gāmaghātāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ.
For a long time you’ve been bandits, arrested for raiding villages,
Dīgharattaṃ vo, bhikkhave, corā pāripanthikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ.
highway robbery,
Dīgharattaṃ vo, bhikkhave, corā pāradārikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ.
or adultery. And the flow of blood you’ve shed when your head was chopped off as a bandit is more than the water in the four oceans.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tiṃsamattānaṃ pāveyyakānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
And while this discourse was being spoken, the minds of the thirty monks from Pāvā were freed from defilements by not grasping.
❧
14. Mātusutta
14. Mother
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
na so, bhikkhave, satto sulabharūpo yo namātābhūtapubbo iminā dīghena addhunā.
It’s not easy to find a sentient being who in all this long time has not previously been your mother.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
Transmigration has no known beginning. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
15. Pitusutta
15. Father
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro … pe …
“monks, transmigration has no known beginning. …
na so, bhikkhave, satto sulabharūpo yo napitābhūtapubbo … pe …
It’s not easy to find a sentient being who in all this long time has not previously been your father. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
16. Bhātusutta
16. Brother
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“na so, bhikkhave, satto sulabharūpo yo nabhātābhūtapubbo … pe …
“It’s not easy to find a sentient being who in all this long time has not previously been your brother. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
17. Bhaginisutta
17. Sister
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“na so, bhikkhave, satto sulabharūpo yo nabhaginibhūtapubbo … pe …
“It’s not easy to find a sentient being who in all this long time has not previously been your sister. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
18. Puttasutta
18. Son
Sāvatthiyaṃ viharati … pe …
At Sāvatthī.
“na so, bhikkhave, satto sulabharūpo yo naputtabhūtapubbo … pe …
“It’s not easy to find a sentient being who in all this long time has not previously been your son. …
alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
19. Dhītusutta
19. Daughter
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Na so, bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā.
It’s not easy to find a sentient being who in all this long time has not previously been your daughter.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro.
Transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā.
For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
SN 15.20 Vepullapabbata: Mount Vepulla
20. Vepullapabbatasutta
20. Mount Vepulla
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
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:
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘pācīnavaṃso’tveva samaññā udapādi.
Once upon a time, monks, this Mount Vepulla was known as Pācīnavaṃsa.
Tena kho pana, bhikkhave, samayena manussānaṃ ‘tivarā’tveva samaññā udapādi.
And at that time people were known as Tivaras.
Tivarānaṃ, bhikkhave, manussānaṃ cattārīsa vassasahassāni āyuppamāṇaṃ ahosi.
The lifespan of the Tivaras was 40,000 years.
Tivarā, bhikkhave, manussā pācīnavaṃsaṃ pabbataṃ catūhena ārohanti, catūhena orohanti.
It took them four days to climb Mount Vepulla, and four days to descend.
Tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.
See, monks! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
evaṃ addhuvā, bhikkhave, saṅkhārā;
so unstable are conditions,
evaṃ anassāsikā, bhikkhave, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘vaṅkako’tveva samaññā udapādi.
Once upon a time this Mount Vepulla was known as Vaṅkaka.
Tena kho pana, bhikkhave, samayena manussānaṃ ‘rohitassā’tveva samaññā udapādi.
And at that time people were known as Rohitassas.
Rohitassānaṃ, bhikkhave, manussānaṃ tiṃsavassasahassāni āyuppamāṇaṃ ahosi.
The lifespan of the Rohitassas was 30,000 years.
Rohitassā, bhikkhave, manussā vaṅkakaṃ pabbataṃ tīhena ārohanti, tīhena orohanti.
It took them three days to climb Mount Vepulla, and three days to descend.
Tena kho pana, bhikkhave, samayena koṇāgamano bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Koṇāgamana, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara.
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.
See, monks! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā … pe …
So impermanent are conditions …
alaṃ vimuccituṃ.
Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘supasso’tveva samaññā udapādi.
Once upon a time this Mount Vepulla was known as Supassa.
Tena kho pana, bhikkhave, samayena manussānaṃ ‘suppiyā’tveva samaññā udapādi.
And at that time people were known as Suppiyas.
Suppiyānaṃ, bhikkhave, manussānaṃ vīsativassasahassāni āyuppamāṇaṃ ahosi.
The lifespan of the Suppiyas was 20,000 years.
Suppiyā, bhikkhave, manussā supassaṃ pabbataṃ dvīhena ārohanti, dvīhena orohanti.
It took them two days to climb Mount Vepulla, and two days to descend.
Tena kho pana, bhikkhave, samayena kassapo bhagavā arahaṃ sammāsambuddho loke uppanno hoti.
At that time Kassapa, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.
Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja.
Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto.
See, monks! This mountain’s name has vanished, those people have passed away, and that Buddha has become fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions …
evaṃ addhuvā, bhikkhave, saṅkhārā … pe …
alaṃ vimuccituṃ.
Etarahi kho pana, bhikkhave, imassa vepullassa pabbatassa ‘vepullo’tveva samaññā udapādi.
These days this Mount Vepulla is known as Vepulla.
Etarahi kho pana, bhikkhave, imesaṃ manussānaṃ ‘māgadhakā’tveva samaññā udapādi.
And these people are known as Magadhans.
Māgadhakānaṃ, bhikkhave, manussānaṃ appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ;
The lifespan of the Magadhans is short, brief, and fleeting.
yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo.
A long life is a hundred years or a little more.
Māgadhakā, bhikkhave, manussā vepullaṃ pabbataṃ muhuttena ārohanti muhuttena orohanti.
It takes the Magadhans an hour to climb Mount Vepulla, and an hour to descend.
Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho loke uppanno.
And now I am the Blessed One, the perfected one, the fully awakened Buddha who has arisen in the world.
Mayhaṃ kho pana, bhikkhave, sāriputtamoggallānaṃ nāma sāvakayugaṃ aggaṃ bhaddayugaṃ.
I have a fine pair of chief disciples named Sāriputta and Moggallāna.
Bhavissati, bhikkhave, so samayo yā ayañcevimassa pabbatassa samaññā antaradhāyissati, ime ca manussā kālaṃ karissanti, ahañca parinibbāyissāmi.
There will come a time when this mountain’s name will disappear, those people will die, and I will be fully nirvana'd.
Evaṃ aniccā, bhikkhave, saṅkhārā;
So impermanent are conditions,
evaṃ addhuvā, bhikkhave, saṅkhārā;
so unstable are conditions,
evaṃ anassāsikā, bhikkhave, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Pācīnavaṃso tivarānaṃ,
“For the Tivaras it was Pācīnavaṃsa,
rohitassāna vaṅkako;
for the Rohitassa, Vaṅkaka,
Suppiyānaṃ supassoti,
Supassa for the Suppiyas,
māgadhānañca vepullo.
and Vepulla for the Magadhans.
Aniccā vata saṅkhārā,
Oh! Conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho”ti.
their stilling is true pleasure.”
Anamataggasaṃyuttaṃ samattaṃ.
The Linked Discourses on the unknown beginning are complete.
end of section [15..2.. - SN 15 vagga 2 Dutiya: The Second Chapter] ❧
SN 16 Kassapa Saṃyutta: Connected Discourses with Kassapa
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 16
Linked Discourses 16
+ § – SN 16 vagga 1 Kassapa: Kassapa chapter+ all - all
1. Kassapavagga
1. Kassapa chapter
SN 16.1 Santuṭṭha: Content
1. Santuṭṭhasutta
1. Content
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī;
“monks, Kassapa is content with any kind of robe, and praises such contentment.
na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati; laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
He doesn’t try to get hold of a robe in an improper way. He doesn’t get upset if he doesn’t get a robe. And if he does get a robe, he uses it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati; laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of alms-food …
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati; laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of lodging …
Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
Kassapa is content with any kind of medicines and supplies for the sick …
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjissāma;
So you should train like this: ‘We will be content with any kind of robe, and praise such contentment. We won’t try to get hold of a robe in an improper way.
aladdhā ca cīvaraṃ na ca paritassissāma; laddhā ca cīvaraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’.
We won’t get upset if we don’t get a robe. And if we do get a robe, we’ll use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.’
(Evaṃ sabbaṃ kātabbaṃ.)
(All should be treated the same way.)
‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena … pe …
‘We will be content with any kind of alms-food …’
santuṭṭhā bhavissāma itarītarena senāsanena … pe …
‘We will be content with any kind of lodging …’
santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti.
‘We will be content with any kind of medicines and supplies for the sick …’
Evañhi vo, bhikkhave, sikkhitabbaṃ.
That’s how you should train.
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
SN 16.2 Anottappī: Imprudent
2. Anottappīsutta
2. Imprudent
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:
“vuccati hidaṃ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya;
“Reverend Kassapa, it’s said that without being ardent and prudent you can’t achieve awakening, nirvana, and the supreme sanctuary.
ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.
But if you’re ardent and prudent you can achieve awakening, nirvana, and the supreme sanctuary.
“Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya;
To what extent is this the case?”
kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti?
“Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti.
“Reverend, take a monk who doesn’t foster ardentness by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, anātāpī hoti.
That’s how you’re not ardent.
Kathañcāvuso, anottappī hoti?
And how are you not prudent?
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammā nuppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ottappati.
Take a monk who doesn’t foster prudence by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, anottappī hoti.
That’s how you’re not prudent.
Evaṃ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya.
That’s how without being ardent and prudent you can’t achieve awakening, nirvana, and the supreme sanctuary.
Kathañcāvuso, ātāpī hoti?
And how are you ardent?
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, anuppannā me kusalā dhammā … pe … ātappaṃ karoti.
Take a monk who fosters ardentness by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, ātāpī hoti.
That’s how you’re ardent.
Kathañcāvuso, ottappī hoti?
And how are you prudent?
Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyun’ti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti ottappati.
Take a monk who fosters prudence by thinking: ‘If unarisen unskillful Dharmas arise in me, they’ll lead to harm.’ ‘If I don’t give up arisen unskillful Dharmas, they’ll lead to harm.’ ‘If I don’t give rise to unarisen skillful Dharmas, they’ll lead to harm.’ ‘If arisen skillful Dharmas cease in me, they’ll lead to harm.’
Evaṃ kho, āvuso, ottappī hoti.
That’s how you’re prudent.
Evaṃ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.
That’s how if you’re ardent and prudent you can achieve awakening, nirvana, and the supreme sanctuary.”
SN 16.3 Candūpamā: Like the Moon
3. Candūpamāsutta
3. Like the Moon
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Candūpamā, bhikkhave, kulāni upasaṅkamatha—
“monks, you should approach families like the moon:
apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā.
withdrawn in body and mind, always the newcomer, and never impudent.
Seyyathāpi, bhikkhave, puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā—
Suppose a person were to look down at an old well, a rugged cliff, or an inaccessible riverland.
apakasseva kāyaṃ, apakassa cittaṃ;
They’d withdraw their body and mind.
evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha—
In the same way, you should approach families like the moon:
apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā.
withdrawn in body and mind, always the newcomer, and never impudent.
Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati—
Kassapa approaches families like the moon:
apakasseva kāyaṃ, apakassa cittaṃ, niccanavako kulesu appagabbho.
withdrawn in body and mind, always the newcomer, and never impudent.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
kathaṃrūpo bhikkhu arahati kulāni upasaṅkamitun”ti?
What kind of monk is worthy of approaching families?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
Atha kho bhagavā ākāse pāṇiṃ cālesi.
Then the Buddha waved his hand in space.
“Seyyathāpi, bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati;
“monks, this hand is not stuck or held or caught in space.
evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati:
In the same way, when approaching families, a monk’s mind is not stuck or held or caught, thinking:
‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;
‘May those who want material possessions get them, and may those who want merit make merits!’
yathāsakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano;
They’re just as pleased and happy when others get something as they are when they get something.
evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṃ.
This kind of monk is worthy of approaching families.
Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati:
When Kassapa approaches families, his mind is not stuck or held or caught, thinking:
‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti;
‘May those who want material possessions get them, and may those who want merit make merits!’
yathāsakena lābhena attamano hoti sumano;
He’s just as pleased and happy when others get something as he is when he gets something.
evaṃ paresaṃ lābhena attamano hoti sumano.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
kathaṃrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṃrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti?
What kind of monk’s teaching is pure, and what kind is impure?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Yo hi koci, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti:
“Whoever teaches Dhamma to others with the thought:
‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyun’ti;
‘Oh! May they listen to The Dharma from me. When they’ve heard it, may they gain confidence in The Dharma and demonstrate their confidence to me.’
evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.
Such a monk’s teaching is impure.
Yo ca kho, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti:
Whoever teaches Dhamma to others with the thought:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.
‘The Dharma 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.
Aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.
Oh! May they listen to The Dharma from me. When they’ve heard it, may they understand The Dharma and practice accordingly.’
Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti.
So they teach others because of the natural excellence of The Dharma, out of compassion, kindness, and sympathy.
Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.
Such a monk’s teaching is pure.
Kassapo, bhikkhave, evaṃcitto paresaṃ dhammaṃ deseti:
Kassapa teaches Dhamma to others with the thought:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.
‘The Dharma 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.
Aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti.
Oh! May they listen to The Dharma from me. When they’ve heard it, may they understand The Dharma and practice accordingly.’
Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti.
So he teaches others because of the natural excellence of The Dharma, out of compassion, kindness, and sympathy.
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
❧
SN 16.4 Kulūpaka: Visiting Families
4. Kulūpakasutta
4. Visiting Families
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
kathaṃrūpo bhikkhu arahati kulūpako hotuṃ, kathaṃrūpo bhikkhu na arahati kulūpako hotun”ti?
What kind of monk is worthy of visiting families? And what kind of monk is not worthy of visiting families?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
bhagavā etadavoca:
The Buddha said this:
“Yo hi koci, bhikkhave, bhikkhu evaṃcitto kulāni upasaṅkamati:
“Whoever visits families with the thought:
‘dentuyeva me, mā nādaṃsu;
‘May they give to me, may they not fail to give.
bahukaññeva me dentu, mā thokaṃ;
May they give a lot, not a little.
paṇītaññeva me dentu, mā lūkhaṃ;
May they give me fine things, not coarse.
sīghaññeva me dentu, mā dandhaṃ;
May they give quickly, not slowly.
sakkaccaññeva me dentu, mā asakkaccan’ti.
May they give carefully, not carelessly.’
Tassa ce, bhikkhave, bhikkhuno evaṃcittassa kulāni upasaṅkamato na denti, tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If a monk with such a thought approaches a family and they don’t give, the monk feels slighted. And they experience pain and sadness because of that.
Thokaṃ denti, no bahukaṃ … pe …
If they give only a little …
lūkhaṃ denti, no paṇītaṃ …
if they give coarse things …
dandhaṃ denti, no sīghaṃ, tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give slowly …
Asakkaccaṃ denti, no sakkaccaṃ; tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give carelessly, the monk feels slighted. And they experience pain and sadness because of that.
Evarūpo kho, bhikkhave, bhikkhu na arahati kulūpako hotuṃ.
That kind of monk is not worthy of visiting families.
Yo ca kho, bhikkhave, bhikkhu evaṃcitto kulāni upasaṅkamati:
Whoever visits families with the thought:
‘taṃ kutettha labbhā parakulesu—
‘When among other families, how could I possibly think:
dentuyeva me, mā nādaṃsu;
“May they give to me, may they not fail to give.
bahukaññeva me dentu, mā thokaṃ;
May they give a lot, not a little.
paṇītaññeva me dentu, mā lūkhaṃ;
May they give me fine things, not coarse.
sīghaññeva me dentu, mā dandhaṃ;
May they give quickly, not slowly.
sakkaccaññeva me dentu, mā asakkaccan’ti.
May they give carefully, not carelessly.”’
Tassa ce, bhikkhave, bhikkhuno evaṃcittassa kulāni upasaṅkamato na denti; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If a monk with such a thought approaches a family and they don’t give, the monk doesn’t feel slighted. And they don’t experience pain and sadness because of that.
Thokaṃ denti, no bahukaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If they give only a little …
Lūkhaṃ denti, no paṇītaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give coarse things …
Dandhaṃ denti, no sīghaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give slowly …
Asakkaccaṃ denti, no sakkaccaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give carelessly, the monk doesn’t feel slighted. And they don’t experience pain and sadness because of that.
Evarūpo kho, bhikkhave, bhikkhu arahati kulūpako hotuṃ.
That kind of monk is worthy of visiting families.
Kassapo, bhikkhave, evaṃcitto kulāni upasaṅkamati:
Kassapa visits families with the thought:
‘taṃ kutettha labbhā parakulesu—
‘When among other families, how could I possibly think:
dentuyeva me, mā nādaṃsu;
“May they give to me, may they not fail to give.
bahukaññeva me dentu, mā thokaṃ;
May they give a lot, not a little.
paṇītaññeva me dentu, mā lūkhaṃ;
May they give me fine things, not coarse.
sīghaññeva me dentu, mā dandhaṃ;
May they give quickly, not slowly.
sakkaccaññeva me dentu, mā asakkaccan’ti.
May they give carefully, not carelessly.”’
Tassa ce, bhikkhave, kassapassa evaṃcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
With such a thought, if he approaches a family and they don’t give, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that.
Thokaṃ denti, no bahukaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
If they give only a little …
Lūkhaṃ denti, no paṇītaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give coarse things …
Dandhaṃ denti, no sīghaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give slowly …
Asakkaccaṃ denti, no sakkaccaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati.
if they give carelessly, he doesn’t feel slighted. And he doesn’t experience pain and sadness because of that.
Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti.
I will exhort you with the example of Kassapa or someone like him. You should practice accordingly.”
❧
5. Jiṇṇasutta
5. Old Age
Evaṃ me sutaṃ …
So I have heard.
rājagahe veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“jiṇṇosi dāni tvaṃ, kassapa, garukāni ca te imāni sāṇāni paṃsukūlāni nibbasanāni.
“You’re old now, Kassapa. Those worn-out hempen rag robes must be a burden for you.
Tasmātiha tvaṃ, kassapa, gahapatāni ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti.
So Kassapa, you should wear clothes given by householders, accept invitations for the meal, and stay in my presence.”
“Ahaṃ kho, bhante, dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“For a long time, sir, I’ve lived in the wilderness, eaten only alms-food, worn rag robes, and owned just three robes; and I’ve praised these things. I’ve been one of few wishes, content, secluded, aloof, and energetic; and I’ve praised these things.”
“Kiṃ pana tvaṃ, kassapa, atthavasaṃ sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
“But seeing what benefit, Kassapa, have you long practiced these things?”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti?
“Dve khvāhaṃ, bhante, atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
“Sir, seeing two benefits I have long practiced these things.
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī.
Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno:
I see a happy life for myself in the present. And I have compassion for future generations, thinking:
‘appeva nāma pacchimā janatā diṭṭhānugatiṃ āpajjeyyuṃ.
‘Hopefully those who come after might follow my example.’
Ye kira te ahesuṃ buddhānubuddhasāvakā te dīgharattaṃ āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino … pe …
For they may think: ‘It seems that the awakened disciples of the Buddha for a long time lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.’
piṇḍapātikā ceva ahesuṃ … pe …
paṃsukūlikā ceva ahesuṃ …
tecīvarikā ceva ahesuṃ …
appicchā ceva ahesuṃ …
santuṭṭhā ceva ahesuṃ …
pavivittā ceva ahesuṃ …
asaṃsaṭṭhā ceva ahesuṃ …
āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino’ti.
Te tathattāya paṭipajjissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.
They’ll practice accordingly, which will be for their lasting welfare and happiness.
Ime khvāhaṃ, bhante, dve atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe …
Seeing these two benefits I have long practiced these things.”
paṃsukūliko ceva …
tecīvariko ceva …
appiccho ceva …
santuṭṭho ceva …
pavivitto ceva …
asaṃsaṭṭho ceva …
āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.
“Sādhu sādhu, kassapa.
“Good, good, Kassapa!
Bahujanahitāya kira tvaṃ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
You’re acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Tasmātiha tvaṃ, kassapa, sāṇāni ceva paṃsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti.
So Kassapa, wear worn-out hempen rag robes, walk for alms, and stay in the wilderness.”
❧
6. Ovādasutta
6. Advice
Rājagahe veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ovada, kassapa, bhikkhū;
“Kassapa, advise the monks!
karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ.
Give them a Dhamma talk!
Ahaṃ vā, kassapa, bhikkhū ovadeyyaṃ tvaṃ vā;
Either you or I should advise the monks
ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.
and give them a Dhamma talk.”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsaniṃ.
“Sir, the monks these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Idhāhaṃ, bhante, addasaṃ bhaṇḍañca nāma bhikkhuṃ ānandassa saddhivihāriṃ abhijikañca nāma bhikkhuṃ anuruddhassa saddhivihāriṃ aññamaññaṃ sutena accāvadante:
Take the monk called Bhaṇḍa, Ānanda’s pupil. He’s been competing in studies with the monk called Abhiñjika, Anuruddha’s pupil. They say:
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti.
‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṃ ānandassa saddhivihāriṃ abhijikañca bhikkhuṃ anuruddhassa saddhivihāriṃ āmantehi:
“Please, monk, in my name tell the monk called Bhaṇḍa, Ānanda’s pupil, and the monk called Abhiñjika, Anuruddha’s pupil that
‘satthā āyasmante āmantetī’”ti.
the teacher summons them.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
“Yes, sir,” that monk replied. He went to those monks and said:
“satthā āyasmante āmantetī”ti.
“Venerables, the teacher summons you.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“saccaṃ kira tumhe, bhikkhave, aññamaññaṃ sutena accāvadatha:
“Is it really true, monks, that you’ve been competing in studies, saying:
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti?
‘Come on, monk, who can recite more? Who can recite better? Who can recite longer?’”
“Evaṃ, bhante”.
“Yes, sir.”
“Kiṃ nu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha:
“Have you ever known me to teach the Dhamma like this:
‘etha tumhe, bhikkhave, aññamaññaṃ sutena accāvadatha—
‘Please monks, compete in studies to
ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti?
see who can recite more and better and longer’?”
“No hetaṃ, bhante”.
“No, sir.”
“No ce kira me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha, atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadatha:
“If you’ve never known me to teach the Dhamma like this, then what exactly do you know and see, you foolish men, that after going forth in such a well explained Dharma and Training you’d compete in studies to
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti.
see who can recite more and better and longer?”
Atha kho te bhikkhū bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ:
Then those monks bowed with their heads at the Buddha’s feet and said:
“accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale, ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadimha:
“We have made a mistake, sir. It was foolish, stupid, and unskillful of us in that after going forth in such a well explained Dharma and Training we competed in studies to
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’ti.
see who can recite more and better and longer.
Tesaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.
Please, sir, accept our mistake for what it is, so we will restrain ourselves in future.”
“Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadittha:
“Indeed, monks, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’ti.
Yato ca kho tumhe, bhikkhave, accayaṃ accayato disvā yathādhammaṃ paṭikarotha, taṃ vo mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiñca saṃvaraṃ āpajjatī”ti.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
❧
SN 16.7 Dutiyaovāda: Advice (2nd)
7. Dutiyaovādasutta
7. Advice (2nd)
Rājagahe viharati veḷuvane.
Near Rājagaha, in the Bamboo Grove.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami … pe …
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side.
ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
The Buddha said to him:
“ovada, kassapa, bhikkhū;
“Kassapa, advise the monks!
karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ.
Give them a Dhamma talk!
Ahaṃ vā, kassapa, bhikkhū ovadeyyaṃ tvaṃ vā;
Either you or I should advise the monks
ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.
and give them a Dhamma talk.”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ.
“Sir, the monks these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
Sir, whoever has no faith, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas can expect decline, not growth, in skillful Dharmas, whether by day or by night.
Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena.
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline.
Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu … pe …
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect decline, not growth, in skillful Dharmas, whether by day or by night.
hirī natthi …
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi … kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
‘Assaddho purisapuggalo’ti, bhante, parihānametaṃ;
A faithless individual is in decline.
‘ahiriko purisapuggalo’ti, bhante, parihānametaṃ;
An individual with no conscience is in decline.
‘anottappī purisapuggalo’ti, bhante, parihānametaṃ;
An imprudent individual is in decline.
‘kusīto purisapuggalo’ti, bhante, parihānametaṃ;
A lazy individual is in decline.
‘duppañño purisapuggalo’ti, bhante, parihānametaṃ;
A witless individual is in decline.
‘kodhano purisapuggalo’ti, bhante, parihānametaṃ;
An angry individual is in decline.
‘upanāhī purisapuggalo’ti, bhante, parihānametaṃ;
A hostile individual is in decline.
‘na santi bhikkhū ovādakā’ti, bhante, parihānametaṃ.
When there are no monk advisers there is decline.
Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṃ atthi kusalesu dhammesu, vīriyaṃ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
Sir, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect growth, not decline, in skillful Dharmas, whether by day or by night.
Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena.
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow.
Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu …
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect growth, not decline, in skillful Dharmas, whether by day or by night.
hirī atthi … pe …
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
‘Saddho purisapuggalo’ti, bhante, aparihānametaṃ;
A faithful individual doesn’t decline.
‘hirimā purisapuggalo’ti, bhante, aparihānametaṃ;
An individual with a conscience doesn’t decline.
‘ottappī purisapuggalo’ti, bhante, aparihānametaṃ;
A prudent individual doesn’t decline.
‘āraddhavīriyo purisapuggalo’ti, bhante, aparihānametaṃ;
An energetic individual doesn’t decline.
‘paññavā purisapuggalo’ti, bhante, aparihānametaṃ;
A wise individual doesn’t decline.
‘akkodhano purisapuggalo’ti, bhante, aparihānametaṃ;
A loving individual doesn’t decline.
‘anupanāhī purisapuggalo’ti, bhante, aparihānametaṃ;
A kind individual doesn’t decline.
‘santi bhikkhū ovādakā’ti, bhante, aparihānametan”ti.
When there are monk advisers there is no decline.”
“Sādhu sādhu, kassapa.
“Good, good, Kassapa!
Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu … pe …
Whoever has no faith, conscience, prudence, energy, or wisdom when it comes to skillful Dharmas can expect decline, not growth …
hirī natthi …
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena … pe …
hāyati ārohapariṇāhena.
Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu … pe …
hirī natthi …
ottappaṃ natthi …
vīriyaṃ natthi …
paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
‘Assaddho purisapuggalo’ti, kassapa, parihānametaṃ;
ahiriko … pe …
anottappī …
kusīto …
duppañño …
kodhano …
‘upanāhī purisapuggalo’ti, kassapa, parihānametaṃ;
‘na santi bhikkhū ovādakā’ti, kassapa, parihānametaṃ.
When there are no monk advisers there is decline.
Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu … pe …
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful Dharmas can expect growth, not decline …
hirī atthi …
ottappaṃ atthi …
vīriyaṃ atthi …
paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.
‘Saddho purisapuggalo’ti, kassapa, aparihānametaṃ;
hirimā … pe …
ottappī …
āraddhavīriyo …
paññavā …
akkodhano …
‘anupanāhī purisapuggalo’ti, kassapa, aparihānametaṃ;
‘santi bhikkhū ovādakā’ti, kassapa, aparihānametan”ti.
When there are monk advisers there is no decline.”
end of section [16.7 - SN 16.7 Dutiyaovāda: Advice (2nd)] ❧
SN 16.8 Tatiyaovāda: Advice (3rd)
8. Tatiyaovādasutta
8. Advice (3rd)
Rājagahe kalandakanivāpe.
Near Rājagaha, in the squirrels’ feeding ground.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“ovada, kassapa, bhikkhū;
“Kassapa, advise the monks!
karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ.
Give them a Dhamma talk!
Ahaṃ vā, kassapa, bhikkhūnaṃ ovadeyyaṃ tvaṃ vā;
Either you or I should advise the monks
ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.
and give them a Dhamma talk.”
“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsanin”ti.
“Sir, the monks these days are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.”
“Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṃ piṇḍapātikattassa ca vaṇṇavādino, paṃsukūlikā ceva ahesuṃ paṃsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṃ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṃ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṃ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṃ pavivekassa ca vaṇṇavādino, asaṃsaṭṭhā ceva ahesuṃ asaṃsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino.
“Kassapa, that’s because formerly the senior monks lived in the wilderness, ate only alms-food, wore rag robes, and owned just three robes; and they praised these things. They were of few wishes, content, secluded, aloof, and energetic; and they praised these things.
Tatra yo hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṃ therā bhikkhū āsanena nimantenti:
The senior monks invite such a monk to a seat, saying:
‘ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sikkhākāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
‘Welcome, monk! What is this monk’s name? This monk is good-natured; he really wants to train. Please, monk, take a seat.’
Tatra, kassapa, navānaṃ bhikkhūnaṃ evaṃ hoti:
Then the junior monks think:
‘yo kira so hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva … pe … paṃsukūliko ceva … tecīvariko ceva … appiccho ceva … santuṭṭho ceva … pavivitto ceva … asaṃsaṭṭho ceva … āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṃ therā bhikkhū āsanena nimantenti—
‘It seems that when a monk lives in the wilderness … and is energetic, and praises these things, senior monks invite them to a seat …’
ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sikkhākāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
Te tathattāya paṭipajjanti;
They practice accordingly.
tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya.
That is for their lasting welfare and happiness.
Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṃsukūlikā na ca paṃsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṃsaṭṭhā na ca asaṃsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino.
But these days, Kassapa, the senior monks don’t live in the wilderness … and aren’t energetic; and they don’t praise these things.
Tatra yo hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ taṃ therā bhikkhū āsanena nimantenti:
When a monk is well-known and famous, a recipient of robes, alms-food, lodgings, and medicines and supplies for the sick, senior monks invite them to a seat:
‘ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sabrahmacārikāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
‘Welcome, monk! What is this monk’s name? This monk is good-natured; he really likes his fellow monks. Please, monk, take a seat.’
Tatra, kassapa, navānaṃ bhikkhūnaṃ evaṃ hoti:
Then the junior monks think:
‘yo kira so hoti bhikkhu ñāto yasassī lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ taṃ therā bhikkhū āsanena nimantenti—
‘It seems that when a monk is well-known and famous, a recipient of robes, alms-food, lodgings, and medicines and supplies for the sick, senior monks invite them to a seat …’
ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sabrahmacārikāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti.
Te tathattāya paṭipajjanti.
They practice accordingly.
Tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya.
That is for their lasting harm and suffering.
Yañhi taṃ, kassapa, sammā vadamāno vadeyya:
And if it could ever be rightly said that
‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’ti, etarahi taṃ, kassapa, sammā vadamāno vadeyya: ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti.
spiritual practitioners are imperiled by the peril of a spiritual practitioner, and vanquished by the vanquishing of a spiritual practitioner, it is these days that this could be rightly said.”
❧
SN 16.9 Jhānābhiñña: jhānas and Insights
9. Jhānābhiññasutta
9. jhānas and Insights
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
“monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, as the directed-thought and evaluation are stilled, I enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Kassapopi, bhikkhave, yāvade ākaṅkhati vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Kassapopi, bhikkhave, yāvade ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Kassapopi, bhikkhave, yāvade ākaṅkhati sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I enter and remain in the dimension of infinite space.
Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I enter and remain in the dimension of infinite consciousness.
Kassapopi, bhikkhave, yāvade ākaṅkhati sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I enter and remain in the dimension of nothingness.
Kassapopi, bhikkhave, yāvade ākaṅkhati … pe … ākiñcaññāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of nothingness, I enter and remain in the dimension of neither perception nor non-perception.
Kassapopi, bhikkhave, yāvade ākaṅkhati … pe … nevasaññānāsaññāyatanaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi.
Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling.
Kassapopi, bhikkhave … pe … saññāvedayitanirodhaṃ upasampajja viharati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ iddhividhaṃ paccanubhomi—ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ, tiropākāraṃ, tiropabbataṃ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṃ vattemi.
Whenever I want, I wield the many kinds of psychic power: multiplying myself and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. I control the body as far as the Brahmā realm.
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca.
Whenever I want, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and divine, whether near or far.
Kassapopi, bhikkhave, yāvade ākaṅkhati dibbāya sotadhātuyā … pe … dūre santike ca.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāmi, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāmi, sadosaṃ vā cittaṃ … pe … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāmi.
Whenever I want, I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … unfreed mind …
Kassapopi, bhikkhave, yāvade ākaṅkhati parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti … pe … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.
Whenever I want, I recollect my many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details.
Kassapopi, bhikkhave, yāvade ākaṅkhati anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
And so does Kassapa.
Ahaṃ, bhikkhave, yāvade ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.
Whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.
Kassapopi, bhikkhave, yāvade ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne … pe … yathākammūpage satte pajānāti.
And so does Kassapa.
Ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And so does Kassapa.”
❧
SN 16.10 Upassaya: The Nuns’ Quarters
10. Upassayasutta
10. The Nuns’ Quarters
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā mahākassapo sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca:
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said:
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.
“Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”
“Gaccha tvaṃ, āvuso ānanda, bahukicco tvaṃ bahukaraṇīyo”ti.
“You go, Reverend Ānanda. You have many duties and responsibilities.”
Dutiyampi kho āyasmā ānando āyasmantaṃ mahākassapaṃ etadavoca:
And a second time …
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.
“Gaccha tvaṃ, āvuso ānanda, bahukicco tvaṃ bahukaraṇīyo”ti.
Tatiyampi kho āyasmā ānando āyasmantaṃ mahākassapaṃ etadavoca:
And a third time, Ānanda said:
“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.
“Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”
Atha kho āyasmā mahākassapo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out.
Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
And then several nuns went up to Mahākassapa, bowed, and sat down to one side.
Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk,
Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
after which he got up from his seat and left.
Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṃ nicchāresi:
Then the nun Thullatissā was upset and blurted out:
“kiṃ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṃ bhāsitabbaṃ maññati?
“What is Master Mahākassapa thinking, that he’d teach Dhamma in front of Master Ānanda, the Videhan sage?
Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṃ vikketabbaṃ maññeyya;
He’s like a needle seller who thinks they can sell a needle to a needle maker!”
evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṃ bhāsitabbaṃ maññatī”ti.
Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.
Mahākassapa heard Thullatissā say these words,
Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca:
and he said to Ānanda:
“kiṃ nu kho, āvuso ānanda, ahaṃ sūcivāṇijako, tvaṃ sūcikāro;
“Is that right, Reverend Ānanda? Am I the needle seller and you the needle maker?
udāhu ahaṃ sūcikāro, tvaṃ sūcivāṇijako”ti?
Or am I the needle maker and you the needle seller?”
“Khama, bhante kassapa, bālo mātugāmo”ti.
“Forgive her, sir. The woman’s a fool.”
“Āgamehi tvaṃ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.
“Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!
Taṃ kiṃ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto:
Was it you who the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
‘monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’”ti?
And so does Ānanda’?”
“No hetaṃ, bhante”.
“No, sir.”
“Ahaṃ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:
“I was the one the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
‘monks, whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharatī’ti … pe ….
And so does Kassapa. …’
(Navannaṃ anupubbavihārasamāpattīnaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo.)
(The nine progressive meditations and the five insights should be treated in full.)
Taṃ kiṃ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto:
Was it you who the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Ānandopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’”ti?
And so does Ānanda’?”
“No hetaṃ, bhante”.
“No, sir.”
“Ahaṃ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:
“I was the one the Buddha brought up before the Saṅgha of monks, saying:
‘ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
And so does Kassapa.’
Sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.
Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”
Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.
But the nun Thullatissā fell from the spiritual life.
❧
11. Cīvarasutta
11. Robes
Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ.
Now at that time Venerable Ānanda was wandering in the Southern Hills together with a large Saṅgha of monks.
Tena kho pana samayena āyasmato ānandassa tiṃsamattā saddhivihārino bhikkhū sikkhaṃ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.
And at that time thirty of Ānanda’s monk pupils rejected the training and returned to a lesser life. Most of them were youths.
Atha kho āyasmā ānando dakkhiṇagirismiṃ yathābhirantaṃ cārikaṃ caritvā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ āyasmā mahākassapo etadavoca:
When Venerable Ānanda had wandered in the Southern Hills as long as he wished, he set out for Rājagaha, to the Bamboo Grove, the squirrels’ feeding ground. He went up to Venerable Mahākassapa, bowed, and sat down to one side. Mahākassapa said to him:
“kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti?
“Reverend Ānanda, for how many reasons did the Buddha lay down a rule against eating in groups of more than three among families?”
“Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattaṃ—
“Sir, the Buddha laid down that rule for three reasons.
dummaṅkūnaṃ puggalānaṃ niggahāya pesalānaṃ bhikkhūnaṃ phāsuvihārāya, mā pāpicchā pakkhaṃ nissāya saṃghaṃ bhindeyyuṃ, kulānuddayatāya ca.
For keeping difficult persons in check and for the comfort of good-hearted monks. To prevent those of wicked desires from taking sides and dividing the Saṅgha. And out of consideration for families.
Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti.
These are the three reasons why the Buddha laid down that rule.”
“Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi?
“So what exactly are you doing, wandering together with these junior monks? They don’t guard their sense doors, they eat too much, and they’re not committed to wakefulness.
Sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi.
It’s like you’re wandering about wrecking crops and ruining families!
Olujjati kho te, āvuso ānanda, parisā;
Your following is falling apart, Reverend Ānanda,
palujjanti kho te, āvuso, navappāyā.
and those just getting started are slipping away.
Na vāyaṃ kumārako mattamaññāsī”ti.
Yet this boy knows no bounds!”
“Api me, bhante kassapa, sirasmiṃ palitāni jātāni.
“Though there are grey hairs on my head,
Atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti.
I still can’t escape being called a boy by Venerable Mahākassapa.”
“Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi.
“It’s because you wander with these junior monks. …
Olujjati kho te, āvuso ānanda, parisā;
Your following is falling apart, Reverend Ānanda,
palujjanti kho te, āvuso, navappāyā.
and those just getting started are slipping away.
Na vāyaṃ kumārako mattamaññāsī”ti.
Yet this boy knows no bounds!”
Assosi kho thullanandā bhikkhunī:
The nun Thullanandā heard:
“ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.
“It seems that Master Mahākassapa has rebuked Master Ānanda the Videhan sage by calling him a boy!”
Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṃ nicchāresi:
Then the nun Thullanandā was upset and blurted out:
“kiṃ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṃ ānandaṃ vedehamuniṃ kumārakavādena apasādetabbaṃ maññatī”ti.
“How can Master Mahākassapa, who formerly followed another path, presume to rebuke Master Ānanda the Videhan sage by calling him a boy?”
Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.
Mahākassapa heard Thullanandā say these words,
Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca:
and he said to Ānanda:
“tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā.
“Indeed, Reverend Ānanda, the nun Thullanandā spoke rashly and without thinking.
Yatvāhaṃ, āvuso, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, nābhijānāmi aññaṃ satthāraṃ uddisitā, aññatra tena bhagavatā arahatā sammāsambuddhena.
Since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, I don’t recall acknowledging any other teacher apart from the Blessed One, the perfected one, the fully awakened Buddha.
Pubbe me, āvuso, agārikabhūtassa sato etadahosi:
Formerly when I was still a layman, I thought:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So khvāhaṃ, āvuso, aparena samayena paṭapilotikānaṃ saṅghāṭiṃ kāretvā ye loke arahanto te uddissa kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.
After some time I made an outer robe of patches and, in the name of the perfected ones in the world, I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So evaṃ pabbajito samāno addhānamaggappaṭipanno addasaṃ bhagavantaṃ antarā ca rājagahaṃ antarā ca nāḷandaṃ bahuputte cetiye nisinnaṃ.
When I had gone forth, I traveled along the road between Rājagaha and Nālanda, where I saw the Buddha sitting at the Bahuputta Shrine.
Disvāna me etadahosi:
Seeing him, I thought:
‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ;
‘If I’m ever to see a Teacher, it would be this Blessed One!
sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ;
If I’m ever to see a Holy One, it would be this Blessed One!
sammāsambuddhañca vatāhaṃ passeyyaṃ;
If I’m ever to see a fully awakened Buddha, it would be this Blessed One!’
bhagavantameva passeyyan’ti.
So khvāhaṃ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocaṃ:
Then I bowed with my head at the Buddha’s feet and said:
‘satthā me, bhante, bhagavā, sāvakohamasmi;
‘Sir, the Buddha is my Teacher, I am his disciple!
satthā me, bhante, bhagavā, sāvakohamasmī’ti.
The Buddha is my Teacher, I am his disciple!’
Evaṃ vutte, maṃ, āvuso, bhagavā etadavoca:
When I said this, the Buddha said:
‘yo kho, kassapa, evaṃ sabbacetasā samannāgataṃ sāvakaṃ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya.
‘Kassapa, if anyone was to say to such a wholehearted disciple that they know when they don’t know, or that they see when they don’t see, their head would explode.
Ahaṃ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmīti.
But Kassapa, when I say that I know and see I really do know and see.
Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ:
So you should train like this:
“tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū”ti.
“I will set up a ardent sense of conscience and prudence for seniors, juniors, and those in the middle.”
Evañhi te, kassapa, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ:
And you should train like this:
“yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī”ti.
“Whenever I hear a teaching connected with what’s skillful, I will pay heed, pay attention, engage wholeheartedly, and lend an ear to that Dharma.”
Evañhi te, kassapa, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ:
And you should train like this:
“sātasahagatā ca me kāyagatāsati na vijahissatī”ti.
“I will never neglect rememberfulness of the body that is full of pleasure.”
Evañhi te, kassapa, sikkhitabbanti’.
That’s how you should train.’
Atha kho maṃ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.
And when the Buddha had given me this advice he got up from his seat and left.
Sattāhameva khvāhaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ aṭṭhamiyā aññā udapādi.
For seven days I ate the nation’s almsfood as a debtor. On the eighth day I was enlightened.
Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami.
And then the Buddha left the road and went to the root of a tree.
Atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ:
So I spread out my outer robe of patches folded in four and said to the Buddha:
‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti.
‘Sir, sit here. That would be for my lasting welfare and happiness.’
Nisīdi kho, āvuso, bhagavā paññatte āsane.
The Buddha sat on the seat spread out
Nisajja kho maṃ, āvuso, bhagavā etadavoca:
and said to me:
‘mudukā kho tyāyaṃ, kassapa, paṭapilotikānaṃ saṅghāṭī’ti.
‘Kassapa, this outer robe of patches is soft.’
‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti.
‘Sir, please accept my outer robe of patches out of compassion.’
‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti.
‘Well then, Kassapa, will you wear my worn-out hempen rag robe?’
‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni nibbasanānī’ti.
‘I will wear it, sir.’
So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ.
And so I presented my outer robe of patches to the Buddha.
Ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajjiṃ.
And the Buddha presented me with his worn-out hempen rag robe.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya:
So if anyone should be rightly called
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti, mamaṃ taṃ sammā vadamāno vadeyya:
the Buddha’s true-born child, born from his mouth, born of The Dharma, created by The Dharma, heir to The Dharma, and receiver of his worn-out hempen rag robes, it’s me.
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’ti.
Ahaṃ kho, āvuso, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
Whenever I want, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. …
Ahaṃ kho, āvuso, yāvade ākaṅkhāmi … pe …
(navannaṃ anupubbavihārasamāpattīnaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo.)
(The nine progressive meditations and the five insights should be treated in full.)
Ahaṃ kho, āvuso, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi;
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.
sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.
Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”
Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti.
But the nun Thullanandā fell from the spiritual life.
end of section [16.11 - SN 16.11 Cīvara: Robes] ❧
SN 16.12 Paraṃmaraṇa: The Realized One After Death
12. Paraṃmaraṇasutta
12. The Realized One After Death
Ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Mahākassapa and Venerable Sāriputta were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākassapa, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Mahākassapa:
“kiṃ nu kho, āvuso kassapa, hoti tathāgato paraṃ maraṇā”ti?
“Reverend Kassapa, does a Realized One exist after death?”
“Abyākataṃ kho etaṃ, āvuso, bhagavatā:
“Reverend, this has not been declared by the Buddha.”
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One not exist after death?”
“Evampi kho, āvuso, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One both exist and not exist after death?”
“Abyākataṃ kho etaṃ, āvuso, bhagavatā:
“This too has not been declared by the Buddha.”
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panāvuso, neva hoti, na na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One neither exist nor not exist after death?”
“Evampi kho, āvuso, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“Kasmā cetaṃ, āvuso, abyākataṃ bhagavatā”ti?
“And why has this not been declared by the Buddha?”
“Na hetaṃ, āvuso, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
“Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā taṃ abyākataṃ bhagavatā”ti.
That’s why it has not been declared by the Buddha.”
“Atha kiñcarahāvuso, byākataṃ bhagavatā”ti?
“So what now has been declared by the Buddha?”
“Idaṃ ‘dukkhan’ti kho, āvuso, byākataṃ bhagavatā;
“‘This is suffering’ has been declared by the Buddha.
ayaṃ ‘dukkhasamudayo’ti byākataṃ bhagavatā;
‘This is the origin of suffering’ …
ayaṃ ‘dukkhanirodho’ti byākataṃ bhagavatā;
‘This is the cessation of suffering’ …
ayaṃ ‘dukkhanirodhagāminī paṭipadā’ti byākataṃ bhagavatā”ti.
‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”
“Kasmā cetaṃ, āvuso, byākataṃ bhagavatā”ti?
“And why has this been declared by the Buddha?”
“Etañhi, āvuso, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
“Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā taṃ byākataṃ bhagavatā”ti.
That’s why it has been declared by the Buddha.”
❧
SN 16.13 Saddhammappatirūpaka: The Counterfeit of the true Dharma
13. Saddhammappatirūpakasutta
13. The Counterfeit of the true Dharma
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.
Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavantaṃ etadavoca:
Then Venerable Mahākassapa went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu?
“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened monks?
Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?
And what is the cause, what is the reason why these days there are more training rules and fewer enlightened monks?”
“Evañcetaṃ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.
“That’s how it is, Kassapa. When sentient beings are in decline and the true Dharma is disappearing there are more training rules and fewer enlightened monks.
Na tāva, kassapa, saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.
The true Dharma doesn’t disappear as long the counterfeit of the true Dharma hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
But when the counterfeit of the true Dharma appears in the world then the true Dharma disappears.
Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati.
It’s like true gold, which doesn’t disappear as long as counterfeit gold hasn’t appeared in the world.
Yato ca kho, kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha kho jātarūpassa antaradhānaṃ hoti.
But when counterfeit gold appears in the world then real gold disappears.
Evameva kho, kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.
In the same way, the true Dharma doesn’t disappear as long the counterfeit of the true Dharma hasn’t appeared in the world.
Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.
But when the counterfeit of the true Dharma appears in the world then the true Dharma disappears.
Na kho, kassapa, pathavīdhātu saddhammaṃ antaradhāpeti, na āpodhātu saddhammaṃ antaradhāpeti, na tejodhātu saddhammaṃ antaradhāpeti, na vāyodhātu saddhammaṃ antaradhāpeti;
It’s not the elements of earth, water, fire, or air that make the true Dharma disappear.
atha kho idheva te uppajjanti moghapurisā ye imaṃ saddhammaṃ antaradhāpenti.
Rather, it’s the foolish people who appear right here that make the true Dharma disappear.
Seyyathāpi, kassapa, nāvā ādikeneva opilavati;
The true Dharma doesn’t disappear like a ship that sinks all at once.
na kho, kassapa, evaṃ saddhammassa antaradhānaṃ hoti.
Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
There are five detrimental things that lead to the decline and disappearance of the true Dharma.
Katame pañca?
What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā—
It’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These five detrimental things lead to the decline and disappearance of the true Dharma.
Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
There are five things that lead to the continuation, persistence, and enduring of the true Dharma.
Katame pañca?
What five?
Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā—
It’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity.
ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These five things lead to the continuation, persistence, and enduring of the true Dharma.”
Kassapasaṃyuttaṃ samattaṃ.
The Linked Discourses with Kassapa are complete.
end of section [16..1.. - SN 16 vagga 1 Kassapa: Kassapa chapter] ❧
SN 17 Lābhasakkāra Saṃyutta: Connected Discourses on Gains and Honour
(cst6)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 17
Linked Discourses 17
+ § – SN 17 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
1. Dāruṇasutta
1. Brutal
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:
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
2. Baḷisasutta
2. A Hook
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Seyyathāpi, bhikkhave, bāḷisiko āmisagataṃ baḷisaṃ gambhīre udakarahade pakkhipeyya.
Suppose a fisherman was to cast a baited hook into a deep lake.
Tamenaṃ aññataro āmisacakkhu maccho gileyya.
Seeing the bait, a fish would swallow it.
Evañhi so, bhikkhave, maccho gilabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.
And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.
Bāḷisikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.
‘Fisherman’ is a term for Māra the Wicked.
Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Hook’ is a term for possessions, honor, and popularity.
Yo hi koci, bhikkhave, bhikkhu uppannaṃ lābhasakkārasilokaṃ assādeti nikāmeti, ayaṃ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.
Whoever enjoys and likes arisen possessions, honor, and popularity is called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
3. Kummasutta
3. A Turtle
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Bhūtapubbaṃ, bhikkhave, aññatarasmiṃ udakarahade mahākummakulaṃ ciranivāsi ahosi.
Once upon a time in a certain lake there was a large family of turtles that had lived there for a long time.
Atha kho, bhikkhave, aññataro kummo aññataraṃ kummaṃ etadavoca:
Then one of the turtles said to another:
‘mā kho tvaṃ, tāta kumma, etaṃ padesaṃ agamāsī’ti.
‘My dear turtle, don’t you go to that place.’
Agamāsi kho, bhikkhave, so kummo taṃ padesaṃ.
But that turtle did go to that place,
Tamenaṃ luddo papatāya vijjhi.
and a hunter pierced her with a harpoon.
Atha kho, bhikkhave, so kummo yena so kummo tenupasaṅkami.
Then that turtle went back to the other turtle.
Addasā kho, bhikkhave, so kummo taṃ kummaṃ dūratova āgacchantaṃ.
When the other turtle saw her coming off in the distance,
Disvāna taṃ kummaṃ etadavoca:
he said:
‘kacci tvaṃ, tāta kumma, na taṃ padesaṃ agamāsī’ti?
‘My dear turtle, I hope you didn’t go to that place!’
‘Agamāsiṃ khvāhaṃ, tāta kumma, taṃ padesan’ti.
‘I did.’
‘Kacci panāsi, tāta kumma, akkhato anupahato’ti?
‘But my dear turtle, I hope you’re not hurt or injured!’
‘Akkhato khomhi, tāta kumma, anupahato, atthi ca me idaṃ suttakaṃ piṭṭhito piṭṭhito anubandhan’ti.
‘I’m not hurt or injured. But this cord keeps dragging behind me.’
‘Tagghasi, tāta kumma, khato, taggha upahato.
‘Indeed, my dear turtle, you’re hurt and injured!
Etena hi te, tāta kumma, suttakena pitaro ca pitāmahā ca anayaṃ āpannā byasanaṃ āpannā.
Your father and grandfather met with tragedy and disaster because of such a cord.
Gaccha dāni tvaṃ, tāta kumma, na dāni tvaṃ amhākan’ti.
Go now, you are no longer one of us.’
Luddoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.
‘Hunter’ is a term for Māra the Wicked.
Papatāti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Harpoon’ is a term for possessions, honor, and popularity.
Suttakanti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.
‘Cord’ is a term for desire with relishing.
Yo hi koci, bhikkhave, bhikkhu uppannaṃ lābhasakkārasilokaṃ assādeti nikāmeti—
Whoever enjoys and likes arisen possessions, honor, and popularity is called a monk who has been pierced with a harpoon. They’ve met with tragedy and disaster, and the Wicked One can treat them however he wants.
ayaṃ vuccati, bhikkhave, bhikkhu giddho papatāya anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.4 Dīghalomika: A Fleecy Sheep
4. Dīghalomikasutta
4. A Fleecy Sheep
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Seyyathāpi, bhikkhave, dīghalomikā eḷakā kaṇṭakagahanaṃ paviseyya.
Suppose a fleecy sheep was to enter a briar patch.
Sā tatra tatra sajjeyya, tatra tatra gayheyya, tatra tatra bajjheyya, tatra tatra anayabyasanaṃ āpajjeyya.
She’d get caught, snagged, and trapped at every turn, coming to ruin.
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms.
So tatra tatra sajjati, tatra tatra gayhati, tatra tatra bajjhati, tatra tatra anayabyasanaṃ āpajjati.
They get caught, snagged, and trapped at every turn, coming to ruin.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.5 Mīḷhaka: A Dung Beetle
5. Mīḷhakasutta
5. A Dung Beetle
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo.
Suppose there was a dung-eating beetle full of dung, stuffed with dung, and before her was a huge pile of dung.
Sā tena aññā mīḷhakā atimaññeyya:
She’d look down on other beetles, thinking:
‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṃ mahāgūthapuñjo’ti.
‘For I am a dung-eating beetle full of dung, stuffed with dung, and before me is a huge pile of dung.’
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. They robe up in the morning and, taking their bowl and robe, enter the village or town for alms.
So tattha bhuttāvī ca hoti yāvadattho, nimantito ca svātanāya, piṇḍapāto cassa pūro.
There they eat as much as they like, get invited back tomorrow, and have plenty of alms-food.
So ārāmaṃ gantvā bhikkhugaṇassa majjhe vikatthati:
When they get back to the monastery, they boast in the middle of a group of monks:
‘bhuttāvī camhi yāvadattho, nimantito camhi svātanāya, piṇḍapāto ca myāyaṃ pūro, lābhī camhi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
‘I ate as much as I liked, got invited back tomorrow, and had plenty of alms-food. I get robes, alms-food, lodgings, and medicines and supplies for the sick. But these other monks have little merit or significance, so they don’t get these things.’
So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati.
With a mind overcome and overwhelmed by possessions, honor, and popularity, they look down on other good-hearted monks.
Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāya.
This will be for their lasting harm and suffering.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo bhikkhave, sikkhitabban”ti.
SN 17.6 Asani: A Bolt of Lightning
6. Asanisutta
6. A Bolt of Lightning
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Kaṃ, bhikkhave, asanivicakkaṃ āgacchatu, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātu.
Who should be struck by lightning? A trainee who comes into possessions, honor, and popularity before they achieve their heart’s desire.
Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Lightning strike’ is a term for possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.7 Diddha: A Poisoned Arrow
7. Diddhasutta
7. A Poisoned Arrow
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Kaṃ, bhikkhave, diddhagatena visallena sallena vijjhatu, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātu.
Who should be pierced by a poisoned arrow? A trainee who comes into possessions, honor, and popularity before they achieve their heart’s desire.
Sallanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.
‘Arrow’ is a term for possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.8 Siṅgāla: A Jackal
8. Siṅgālasutta
8. A Jackal
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti?
monks, did you hear an old jackal howling at the crack of dawn?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;
“That old jackal has the disease called mange. He’s not happy in his den, or at the root of a tree, or out in the open.
yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṃ āpajjati.
Wherever he goes, stands, sits, or lies down he meets with tragedy and disaster.
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati;
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. They’re not happy in an empty hut, at the root of a tree, or out in the open.
yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṃ āpajjati.
Wherever they go, stand, sit, or lie down they meet with tragedy and disaster.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.9 Verambha: Gale-force Winds
9. Verambhasutta
9. Gale-force Winds
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Upari, bhikkhave, ākāse verambhā nāma vātā vāyanti.
High in the sky there are gale-force winds blowing.
Tattha yo pakkhī gacchati tamenaṃ verambhā vātā khipanti.
Any bird that flies there is flung about by those gale-force winds.
Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṃ gacchati, aññena kāyo gacchati.
Their feet go one way, their wings another, their head another, and their body another.
Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi.
In the same way, take a certain monk whose mind is overcome and overwhelmed by possessions, honor, and popularity. He robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.
There he sees a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.
Lust infects his mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.
He rejects the training and returns to a lesser life.
Tassa aññe cīvaraṃ haranti, aññe pattaṃ haranti, aññe nisīdanaṃ haranti, aññe sūcigharaṃ haranti, verambhavātakkhittasseva sakuṇassa.
Some take his robe, others his bowl, others his sitting cloth, others his needle case, just like the bird flung about by the gale-force winds.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.10 Sagāthaka: With Verses
10. Sagāthakasutta
10. With Verses
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi sakkārena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
Take a case where I see a certain person whose mind is overcome and overwhelmed by honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idha panāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi asakkārena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
Take another case where I see a certain person whose mind is overcome and overwhelmed by lack of honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idha panāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi sakkārena ca asakkārena ca tadubhayena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.
And take another case where I see a certain person whose mind is overcome and overwhelmed by both honor and lack of honor. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yassa sakkariyamānassa,
“Whether they’re honored
asakkārena cūbhayaṃ;
or not honored, or both,
Samādhi na vikampati,
their undistractible-lucidity doesn’t waver
appamāṇavihārino.
as they live assiduously.
Taṃ jhāyinaṃ sātatikaṃ,
They regularly practice jhāna
sukhumaṃ diṭṭhivipassakaṃ;
with subtle view and discernment.
Upādānakkhayārāmaṃ,
Rejoicing in the ending of grasping,
āhu sappuriso itī”ti.
they’re said to be a good person.”
end of section [17..1.. - SN 17 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 17 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 17.11 Suvaṇṇapāti: A Golden Bowl
11. Suvaṇṇapātisutta
11. A Golden Bowl
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe … adhigamāya.
“Possessions, honor, and popularity are brutal …
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā suvaṇṇapātiyāpi rūpiyacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti.
‘This venerable would not tell a deliberate lie even for the sake of a golden bowl filled with silver powder.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.12 Rūpiyapāti: A Silver Bowl
12. Rūpiyapātisutta
12. A Silver Bowl
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā rūpiyapātiyāpi suvaṇṇacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti.
‘This venerable would not tell a deliberate lie even for the sake of a silver bowl filled with gold powder.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
13–20. Suvaṇṇanikkhasuttādiaṭṭhaka
13–20. A Gold Coin, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
“monks, when I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā suvaṇṇanikkhassāpi hetu … pe …
‘This venerable would not tell a deliberate lie even for the sake of a gold coin.’ …
suvaṇṇanikkhasatassāpi hetu …
‘… for the sake of a hundred gold coins.’ …
siṅgīnikkhassāpi hetu …
‘… for the sake of a gold doubloon.’ …
siṅgīnikkhasatassāpi hetu …
‘… for the sake of a hundred gold doubloons.’ …
pathaviyāpi jātarūpaparipūrāya hetu …
‘… for the sake of the whole earth full of gold.’ …
āmisakiñcikkhahetupi …
‘… for any kind of material reward.’ …
jīvitahetupi …
‘… for the sake of life.’ …
janapadakalyāṇiyāpi hetu sampajānamusā bhāseyyā’ti.
‘… for the sake of the finest lady in the land.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
❧
+ § – SN 17 vagga 3 Tatiya: The Third Chapter+ all - all
3. Tatiyavagga
3. The Third Chapter
SN 17.21 Mātugāma: A Female
21. Mātugāmasutta
21. A Female
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
na tassa, bhikkhave, mātugāmo eko ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati.
Even if you’re alone with a female she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.22 Kalyāṇī: The Finest Lady in the Land
22. Kalyāṇīsutta
22. The Finest Lady in the Land
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
na tassa, bhikkhave, janapadakalyāṇī ekā ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati.
Even if you’re alone with the finest lady in the land she might not occupy your mind, but possessions, honor and popularity would still occupy your mind.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.23 Ekaputtaka: An Only Son
23. Ekaputtakasutta
23. An Only Son
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
saddhā, bhikkhave, upāsikā ekaputtakaṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya:
A faithful laywoman with a dear and beloved only son would rightly appeal to him:
‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti.
‘My darling, please be like the householder Citta and Hatthaka of Aḷavī.’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.
These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī.
Sace kho tvaṃ, tāta, agārasmā anagāriyaṃ pabbajasi;
‘But my darling, if you go forth from the lay life to homelessness,
tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti.
please be like Sāriputta and Moggallāna.’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggalānā.
These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.
Mā ca kho tvaṃ, tāta, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātūti.
‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’
Tañce, bhikkhave, bhikkhuṃ sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇāti, so tassa hoti antarāyāya.
If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.24 Ekadhītu: An Only Daughter
24. Ekadhītusutta
24. An Only Daughter
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko … pe …
“Possessions, honor, and popularity are brutal …
saddhā bhikkhave upāsikā ekaṃ dhītaraṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya:
A faithful laywoman with a dear and beloved only daughter would rightly appeal to her:
‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.
‘My darling, please be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā.
These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.
Sace kho tvaṃ, ayye, agārasmā anagāriyaṃ pabbajasi;
‘But my darling, if you go forth from the lay life to homelessness, please be like the nuns Khemā and Uppalavaṇṇā.’
tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti.
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.
These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.
Mā ca kho tvaṃ, ayye, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātūti.
‘And my darling, may you not come into possessions, honor, and popularity while you’re still a trainee and haven’t achieved your heart’s desire.’
Tañce, bhikkhave, bhikkhuniṃ sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇāti, so tassā hoti antarāyāya.
If a trainee who hasn’t achieved their heart’s desire comes into possessions, honor, and popularity it’s an obstacle for them.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.25 Samaṇabrāhmaṇa: Ascetics and Brahmins
25. Samaṇabrāhmaṇasutta
25. Ascetics and Brahmins
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
“monks, there are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to possessions, honor, and popularity.
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 17.26 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
26. Dutiyasamaṇabrāhmaṇasutta
26. Ascetics and Brahmins (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
“There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to possessions, honor, and popularity …
pajānanti … pe …
There are ascetics and brahmins who do truly understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
SN 17.27 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)
27. Tatiyasamaṇabrāhmaṇasutta
27. Ascetics and Brahmins (3rd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ yathābhūtaṃ nappajānanti, lābhasakkārasilokasamudayaṃ nappajānanti, lābhasakkārasilokanirodhaṃ nappajānanti, lābhasakkārasilokanirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
“There are ascetics and brahmins who don’t truly understand possessions, honor, and popularity, their origin, their cessation, and the path that leads to their cessation …
pajānanti … pe …
There are ascetics and brahmins who do truly understand …”
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
28. Chavisutta
28. Skin
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasiloko, bhikkhave, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati.
They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo bhikkhave, sikkhitabban”ti.
29. Rajjusutta
29. A Rope
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasiloko, bhikkhave, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati.
They cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṃ veṭhetvā ghaṃseyya.
Suppose a strong man was to twist a tough horse-hair rope around your shin and tighten it.
Sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya.
It would cut through the outer skin, the inner skin, the flesh, sinews, and bones, until it reached the marrow and stayed pressing there.
Evameva kho, bhikkhave, lābhasakkārasiloko chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati.
In the same way, possessions, honor, and popularity cut through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and stay pressing there.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
SN 17.30 Bhikkhu: A monk With Defilements Ended
30. Bhikkhusutta
30. A monk With Defilements Ended
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo tassapāhaṃ lābhasakkārasiloko antarāyāya vadāmī”ti.
“monks, possessions, honor, and popularity are an obstacle even for a monk who is perfected, with defilements ended.”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyā”ti?
“Sir, what do possessions, honor, and popularity obstruct for a monk with defilements ended?”
“Yā hissa sā, ānanda, akuppā cetovimutti nāhaṃ tassā lābhasakkārasilokaṃ antarāyāya vadāmi.
“Ānanda, I don’t say that possessions, honor, and popularity obstruct the unshakable freedom of heart.
Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṃ antarāyāya vadāmi.
But I do say that possessions, honor, and popularity obstruct the achievement of pleasureful meditations in this very life for a meditator who is assiduous, ardent, and resolute.
Evaṃ dāruṇo kho, ānanda, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātihānanda, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, ānanda, sikkhitabban”ti.
That’s how you should train.”
31. Bhindisutta
31. Schism
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūto pariyādiṇṇacitto, bhikkhave, devadatto saṃghaṃ bhindi.
Devadatta caused a schism in the Saṅgha because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
end of section [17..3.. - SN 17 vagga 3 Tatiya: The Third Chapter] ❧
+ § – SN 17 vagga 4 Catuttha: The Fourth Chapter+ all - all
4. Catutthavagga
4. The Fourth Chapter
SN 17.32 Kusalamūla: Skillful Root
32. Kusalamūlasutta
32. Skillful Root
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṃ samucchedamagamā.
Devadatta cut off his skillful root because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
SN 17.33 Kusaladhamma: Skillful Quality
33. Kusaladhammasutta
33. Skillful Quality
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalo dhammo samucchedamagamā.
Devadatta cut off his skillful quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
SN 17.34 Sukkadhamma: Bright Quality
34. Sukkadhammasutta
34. Bright Quality
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko.
“Possessions, honor, and popularity are brutal …
Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa sukko dhammo samucchedamagamā.
Devadatta cut off his bright quality because his mind was overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
sikkhitabban”ti.
SN 17.35 Acirapakkanta: Shortly After He Left
35. Acirapakkantasutta
35. Shortly After He Left
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the monks about Devadatta:
“attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
It’s like a banana tree …
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
or a bamboo …
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
or a reed, all of which bear fruit to their own ruin and downfall …
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti;
It’s like a mule, which becomes pregnant to its own ruin and downfall.
evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko.
So brutal are possessions, honor, and popularity. …”
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Phalaṃ ve kadaliṃ hanti,
“The banana tree is destroyed by its own fruit,
phalaṃ veḷuṃ phalaṃ naḷaṃ;
as are the bamboo and the reed.
Sakkāro kāpurisaṃ hanti,
Honor destroys a corrupt person,
gabbho assatariṃ yathā”ti.
as pregnancy destroys a mule.”
SN 17.36 Pañcarathasata: Five Hundred Carts
36. Pañcarathasatasutta
36. Five Hundred Carts
Rājagahe viharati veḷuvane kalandakanivāpe.
Near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati.
Now at that time Prince Ajātasattu was going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti.
“Sir, Prince Ajātasattu is going with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food.”
“Mā, bhikkhave, devadattassa lābhasakkārasilokaṃ pihayittha.
“monks, don’t envy Devadatta’s possessions, honor, and popularity.
Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
As long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful Dharmas.
Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṃ bhindeyyuṃ, evañhi so, bhikkhave, kukkuro bhiyyoso mattāya caṇḍataro assa;
If bile were to burst from a wild dog’s nose, it would become even wilder.
evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi.
In the same way, as long as Prince Ajātasattu goes with five hundred carts in the morning and the evening to attend on Devadatta, presenting him with an offering of five hundred servings of food, Devadatta can expect decline, not growth, in skillful Dharmas.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko … pe …
So brutal are possessions, honor, and popularity. …”
evañhi vo, bhikkhave, sikkhitabban”ti.
37. Mātusutta
37. Mother
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā mātupi hetu sampajānamusā bhāseyyā’ti.
‘This venerable would not tell a deliberate lie even for the sake of their mother.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
38–43. Pitusuttādichakka
38–43. Father, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
“Possessions, honor, and popularity are brutal, bitter, and harsh. They’re an obstacle to reaching the supreme sanctuary.
Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:
When I’ve comprehended the mind of a certain person, I understand:
‘na cāyamāyasmā pitupi hetu … pe …
‘This venerable would not tell a deliberate lie even for the sake of their father. …
(vitthāretabbaṃ) …
(To be expanded as in SN 17.37.)
bhātupi hetu …
brother …
bhaginiyāpi hetu …
sister …
puttassapi hetu …
son …
dhītuyāpi hetu …
daughter …
pajāpatiyāpi hetu sampajānamusā bhāseyyā’ti.
wife.’
Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ.
But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity.
Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.
So brutal are possessions, honor, and popularity—bitter and harsh, an obstacle to reaching the supreme sanctuary.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.
‘We will give up arisen possessions, honor, and popularity, and we won’t let them occupy our minds.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Lābhasakkārasaṃyuttaṃ samattaṃ.
The Linked Discourses on possessions, honor, and popularity are complete.
end of section [17..4.. - SN 17 vagga 4 Catuttha: The Fourth Chapter] ❧
SN 18 Rāhula Saṃyutta: Connected Discourses with Rāhula
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 18
Linked Discourses 18
+ § – SN 18 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 18.1 Cakkhu: The Eye, Etc.
1. Cakkhusutta
1. The Eye, Etc.
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.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhuṃ niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sotaṃ niccaṃ vā aniccaṃ vā”ti?
“Is the ear permanent or impermanent?”
“Aniccaṃ, bhante” … pe ….
“Impermanent, sir.” …
“Ghānaṃ niccaṃ vā aniccaṃ vā”ti?
“Is the nose permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“Jivhā niccā vā aniccā vā”ti?
“Is the tongue permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“Kāyo nicco vā anicco vā”ti?
“Is the body permanent or impermanent?”
“Anicco, bhante” …
“Impermanent, sir.” …
“Mano nicco vā anicco vā”ti?
“Is the mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with the eye, the ear, the nose, the tongue, the body, and the mind.
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
(Etena peyyālena dasa suttantā kātabbā.)
(The ten discourses of this series should be treated in the same way.)
❧
SN 18.2 Rūpa: Sights, Etc.
2. Rūpasutta
2. Sights, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante” … pe …
“Impermanent, sir.” …
saddā …
“… sounds …
gandhā …
smells …
rasā …
tastes …
phoṭṭhabbā …
touches …
dhammā niccā vā aniccā vā”ti?
Are thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpesupi nibbindati … saddesupi nibbindati … gandhesupi nibbindati … rasesupi nibbindati … phoṭṭhabbesupi nibbindati … dhammesupi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with sights, sounds, smells, tastes, touches, and thoughts.
nibbindaṃ virajjati … pe …
Being disenchanted, desire fades away. …”
pajānātī”ti.
SN 18.3 Viññāṇa: Consciousness
3. Viññāṇasutta
3. Consciousness
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is eye consciousness permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“sotaviññāṇaṃ … pe …
“… ear consciousness …
ghānaviññāṇaṃ …
nose consciousness …
jivhāviññāṇaṃ …
tongue consciousness …
kāyaviññāṇaṃ …
body consciousness …
manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is mind consciousness permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati … pe … sotaviññāṇasmimpi nibbindati … ghānaviññāṇasmimpi nibbindati … jivhāviññāṇasmimpi nibbindati … kāyaviññāṇasmimpi nibbindati … manoviññāṇasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.
nibbindaṃ virajjati … pe …
Being disenchanted, desire fades away. …”
pajānātī”ti.
SN 18.4 Samphassa: Contact
4. Samphassasutta
4. Contact
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhusamphasso nicco vā anicco vā”ti?
Is eye contact permanent or impermanent?”
“Anicco, bhante” …
“Impermanent, sir.” …
“sotasamphasso … pe …
“… ear contact …
ghānasamphasso …
nose contact …
jivhāsamphasso …
tongue contact …
kāyasamphasso …
body contact …
manosamphasso nicco vā anicco vā”ti?
Is mind contact permanent or impermanent?”
“Anicco, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati … pe … sotasamphassasmimpi nibbindati … ghānasamphassasmimpi nibbindati … jivhāsamphassasmimpi nibbindati … kāyasamphassasmimpi nibbindati … manosamphassasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact.
nibbindaṃ virajjati … pe …
Being disenchanted, desire fades away. …”
pajānātī”ti.
5. Vedanāsutta
5. Feeling
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhusamphassajā vedanā niccā vā aniccā vā”ti?
Is feeling born of eye contact permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“sotasamphassajā vedanā … pe …
“… feeling born of ear contact …
ghānasamphassajā vedanā …
feeling born of nose contact …
jivhāsamphassajā vedanā …
feeling born of tongue contact …
kāyasamphassajā vedanā …
feeling born of body contact …
manosamphassajā vedanā niccā vā aniccā vā”ti?
Is feeling born of mind contact permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati … pe … sota … ghāna … jivhā … kāya … manosamphassajāya vedanāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with feeling born of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. …”
pajānātī”ti.
SN 18.6 Saññā: Perceptions
6. Saññāsutta
6. Perceptions
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpasaññā niccā vā aniccā vā”ti?
Is perception of sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“saddasaññā … pe …
“… perception of sounds …
gandhasaññā …
perception of smells …
rasasaññā …
perception of tastes …
phoṭṭhabbasaññā …
perception of touches …
dhammasaññā niccā vā aniccā vā”ti?
Is perception of thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati … pe … saddasaññāyapi nibbindati … gandhasaññāyapi nibbindati … rasasaññāyapi nibbindati … phoṭṭhabbasaññāyapi nibbindati … dhammasaññāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with the perception of sights, sounds, smells, tastes, touches, and thoughts. …”
pajānātī”ti.
SN 18.7 Sañcetanā: Intention
7. Sañcetanāsutta
7. Intention
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpasañcetanā niccā vā aniccā vā”ti?
Is intention regarding sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“saddasañcetanā … pe …
“… intention regarding sounds …
gandhasañcetanā …
intention regarding smells …
rasasañcetanā …
intention regarding tastes …
phoṭṭhabbasañcetanā …
intention regarding touches …
dhammasañcetanā niccā vā aniccā vā”ti?
Is intention regarding thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati … pe … saddasañcetanāyapi nibbindati … gandhasañcetanāyapi nibbindati … rasasañcetanāyapi nibbindati … phoṭṭhabbasañcetanāyapi nibbindati … dhammasañcetanāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with intention regarding sights, sounds, smells, tastes, touches, and thoughts. …”
pajānātī”ti.
8. Taṇhāsutta
8. Craving
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpataṇhā niccā vā aniccā vā”ti?
Is craving for sights permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“saddataṇhā … pe …
“… craving for sounds …
gandhataṇhā …
craving for smells …
rasataṇhā …
craving for tastes …
phoṭṭhabbataṇhā …
craving for touches …
dhammataṇhā niccā vā aniccā vā”ti?
Is craving for thoughts permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati … pe … saddataṇhāyapi nibbindati … gandhataṇhāyapi nibbindati … rasataṇhāyapi nibbindati … phoṭṭhabbataṇhāyapi nibbindati … dhammataṇhāyapi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with craving for sights, sounds, smells, tastes, touches, and thoughts. …”
pajānātī”ti.
9. Dhātusutta
9. Elements
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
pathavīdhātu niccā vā aniccā vā”ti?
Is the earth element permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“āpodhātu … pe …
“… the water element …
tejodhātu …
the fire element …
vāyodhātu …
the air element …
ākāsadhātu …
the space element …
viññāṇadhātu niccā vā aniccā vā”ti?
Is the consciousness element permanent or impermanent?”
“Aniccā, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati … pe … āpodhātuyāpi nibbindati … tejodhātuyāpi nibbindati … vāyodhātuyāpi nibbindati … ākāsadhātuyāpi nibbindati … viññāṇadhātuyāpi nibbindati … pe …
“Seeing this, a learned noble disciple grows disenchanted with the earth element, water element, fire element, air element, space element, and consciousness element …”
pajānātī”ti.
SN 18.10 Khandha: The Aggregates
10. Khandhasutta
10. The Aggregates
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“vedanā … pe …
“… feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is consciousness permanent or impermanent?”
“Aniccaṃ, bhante” …
“Impermanent, sir.” …
“evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati … pe … vedanāyapi nibbindati … saññāyapi nibbindati … saṅkhāresupi nibbindati … viññāṇasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
end of section [18..1.. - SN 18 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 18 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 18.11 Cakkhu: The Eye, Etc.
11. Cakkhusutta
11. The Eye, Etc.
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.
At one time the Buddha was staying near Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhuṃ niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sotaṃ … pe …
“… the ear …
ghānaṃ …
the nose …
jivhā …
the tongue …
kāyo …
the body …
mano nicco vā anicco vā”ti?
Is the mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … sotasmimpi nibbindati … ghānasmimpi nibbindati … jivhāyapi nibbindati … kāyasmimpi nibbindati … manasmimpi nibbindati;
“Seeing this, a learned noble disciple grows disenchanted with the eye, the ear, the nose, the tongue, the body, and the mind.
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
(Etena peyyālena dasa suttantā kātabbā.)
(The ten discourses of this series should be treated in the same way.)
12–20. Rūpādisuttanavaka
12–20. The Nine Discourses on Sights, Etc.
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
rūpā niccā vā aniccā vā”ti?
Are sights permanent or impermanent?”
“Aniccā, bhante” … pe …
“Impermanent, sir.” …
saddā …
“… sounds …
gandhā …
smells …
rasā …
tastes …
phoṭṭhabbā …
touches …
dhammā ….
thoughts …”
“Cakkhuviññāṇaṃ … pe …
“… eye consciousness …
sotaviññāṇaṃ …
ear consciousness …
ghānaviññāṇaṃ …
nose consciousness …
jivhāviññāṇaṃ …
tongue consciousness …
kāyaviññāṇaṃ …
body consciousness …
manoviññāṇaṃ ….
mind consciousness …”
Cakkhusamphasso … pe …
“… eye contact …
sotasamphasso …
ear contact …
ghānasamphasso …
nose contact …
jivhāsamphasso …
tongue contact …
kāyasamphasso …
body contact …
manosamphasso ….
mind contact …”
Cakkhusamphassajā vedanā … pe …
“… feeling born of eye contact …
sotasamphassajā vedanā …
feeling born of ear contact …
ghānasamphassajā vedanā …
feeling born of nose contact …
jivhāsamphassajā vedanā …
feeling born of tongue contact …
kāyasamphassajā vedanā …
feeling born of body contact …
manosamphassajā vedanā ….
feeling born of mind contact …”
Rūpasaññā … pe …
“… perception of sights …
saddasaññā …
perception of sounds …
gandhasaññā …
perception of smells …
rasasaññā …
perception of tastes …
phoṭṭhabbasaññā …
perception of touches …
dhammasaññā ….
perception of thoughts …”
Rūpasañcetanā … pe …
“… intention regarding sights …
saddasañcetanā …
intention regarding sounds …
gandhasañcetanā …
intention regarding smells …
rasasañcetanā …
intention regarding tastes …
phoṭṭhabbasañcetanā …
intention regarding touches …
dhammasañcetanā ….
intention regarding thoughts …”
Rūpataṇhā … pe …
“… craving for sights …
saddataṇhā …
craving for sounds …
gandhataṇhā …
craving for smells …
rasataṇhā …
craving for tastes …
phoṭṭhabbataṇhā …
craving for touches …
dhammataṇhā ….
craving for thoughts …”
Pathavīdhātu … pe …
“… the earth element …
āpodhātu …
the water element …
tejodhātu …
the fire element …
vāyodhātu …
the air element …
ākāsadhātu …
the space element …
viññāṇadhātu ….
the consciousness element …”
Rūpaṃ … pe …
“… form …
vedanā …
feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
Is consciousness permanent or impermanent?”
Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
“evaṃ passaṃ rāhula … pe …
“Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
end of section [18.11 - SN 18.11 Cakkhu: The Eye, Etc.] ❧
SN 18.21 Anusaya: Tendency
21. Anusayasutta
21. Tendency
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato
“Sir, how does one know and see so that
imasmiñca sa-viññāṇake kāye
regarding one's conscious body
bahiddhā ca sabba-nimittesu
and all external signs [of all external objects]
Ahaṅ-kāra--
there's no construction of "I, myself",
--mamaṅ-kāra--
no construction of "my [possessions]",
--mān'-ānusayā na hontī”ti?
no underlying tendency to conceit?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … pe …
One truly sees any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 18.22 Apagata: Rid of Conceit
22. Apagatasutta
22. Rid of Conceit
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiṃ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Yā kāci vedanā … pe …
When one truly sees any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti.
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
Rāhulasaṃyuttaṃ samattaṃ.
The Linked Discourses with Rāhula are complete.
end of section [18..2.. - SN 18 vagga 2 Dutiya: The Second Chapter] ❧
SN 19 Lakkhaṇa Saṃyutta: Connected Discourses with Lakkhaṇa
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 19
Linked Discourses 19
+ § – SN 19 vagga 1 Paṭhama: The First Chapter+ all - all
1. Paṭhamavagga
1. The First Chapter
SN 19.1 Aṭṭhi: A Skeleton
1. Aṭṭhisutta
1. A Skeleton
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno gijjhakūṭe pabbate viharanti.
Now at that time Venerable Lakkhaṇa and Venerable Mahāmoggallāna were staying on the Vulture’s Peak Mountain.
Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lakkhaṇaṃ etadavoca:
Then Mahāmoggallāna robed up in the morning and, taking his bowl and robe, went to Lakkhaṇa and said to him:
“āyāmāvuso lakkhaṇa, rājagahaṃ piṇḍāya pavisissāmā”ti.
“Come, Reverend Lakkhaṇa, let’s enter Rājagaha for alms.”
“Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi.
“Yes, reverend,” Lakkhaṇa replied.
Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi.
As Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot.
Atha kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca:
So Lakkhaṇa said to Mahāmoggallāna:
“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
“What is the cause, Reverend Moggallāna, what is the reason you smiled?”
“Akālo kho, āvuso lakkhaṇa, etassa pañhassa.
“Reverend Lakkhaṇa, it’s the wrong time for this question.
Bhagavato maṃ santike etaṃ pañhaṃ pucchā”ti.
Ask me when we’re in the Buddha’s presence.”
Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca:
Then Lakkhaṇa and Mahāmoggallāna wandered for alms in Rājagaha. After the meal, on their return from alms-round, they went to the Buddha, bowed, and sat down to one side. Lakkhaṇa said to Mahāmoggallāna:
“idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi.
“Just now, as Mahāmoggallāna was descending from Vulture’s Peak Mountain he smiled at a certain spot.
Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?
What is the cause, Reverend Moggallāna, what is the reason you smiled?”
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a skeleton flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vitudenti vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
Sā sudaṃ aṭṭassaraṃ karoti.
as it screeched in pain.
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Evarūpopi nāma satto bhavissati.
That there can be such a sentient being,
Evarūpopi nāma yakkho bhavissati.
such an entity,
Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.
such an incarnation!’”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti;
“monks, there are disciples who live full of vision and knowledge,
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati.
since a disciple knows, sees, and witnesses such a thing.
Pubbeva me so, bhikkhave, satto diṭṭho ahosi, api cāhaṃ na byākāsiṃ.
Formerly, I too saw that being, but I did not speak of it.
Ahañcetaṃ byākareyyaṃ, pare ca me na saddaheyyuṃ.
For if I had spoken of it others would not have believed me,
Ye me na saddaheyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya.
which would be for their lasting harm and suffering.
Eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi.
That being used to be a cattle butcher right here in Rājagaha.
So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī”ti.
As a result of that deed he burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now he experiences the residual result of that deed in such an incarnation.”
(Sabbesaṃ suttantānaṃ eseva peyyālo.)
(All these discourses should be expanded like this.)
❧
SN 19.2 Pesi: A Piece of Meat
2. Pesisutta
2. A Piece of Meat
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapesiṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of meat flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as it screeched in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi … pe ….
“That being used to be a cattle butcher right here in Rājagaha. …”
SN 19.3 Piṇḍa: A Piece of Flesh
3. Piṇḍasutta
3. A Piece of Flesh
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a piece of flesh flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as it screeched in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sākuṇiko ahosi … pe ….
“That being used to be a bird hunter right here in Rājagaha. …”
SN 19.4 Nicchavi: A Flayed Man
4. Nicchavisutta
4. A Flayed Man
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed man flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe orabbhiko ahosi … pe ….
“That being used to be a sheep butcher right here in Rājagaha. …”
SN 19.5 Asiloma: Sword Hairs
5. Asilomasutta
5. Sword Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were swords flying through the air.
Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti.
And those swords kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūkariko ahosi … pe ….
“That being used to be a pig butcher right here in Rājagaha. …”
SN 19.6 Satti: Spear Hairs
6. Sattisutta
6. Spear Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sattilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were spears flying through the air.
Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti.
And those spears kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe māgaviko ahosi … pe ….
“That being used to be a deer hunter right here in Rājagaha. …”
SN 19.7 Usuloma: Arrow Hairs
7. Usulomasutta
7. Arrow Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ usulomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were arrows flying through the air.
Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti.
And those arrows kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe kāraṇiko ahosi … pe ….
“That being used to be a torturer right here in Rājagaha. …”
SN 19.8 Sūciloma: Needle Hairs
8. Sūcilomasutta
8. Needle Hairs
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air.
Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti.
And those needles kept rising up and falling on his body
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūto ahosi … pe ….
“That being used to be a war herald right here in Rājagaha. …”
SN 19.9 Dutiyasūciloma: Needle Hairs (2nd)
9. Dutiyasūcilomasutta
9. Needle Hairs (2nd)
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man whose body hairs were needles flying through the air.
Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti;
The needles bored into his head and out his mouth,
mukhe pavisitvā urato nikkhamanti;
into his mouth and out his chest,
ure pavisitvā udarato nikkhamanti;
into his chest and out his belly,
udare pavisitvā ūrūhi nikkhamanti;
into his belly and out his thighs,
ūrūsu pavisitvā jaṅghāhi nikkhamanti;
into his thighs and out his calves,
jaṅghāsu pavisitvā pādehi nikkhamanti;
and into his calves and out his feet.
so sudaṃ aṭṭassaraṃ karoti … pe …
And he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe sūcako ahosi … pe ….
“That being used to be an informant right here in Rājagaha. …”
SN 19.10 Kumbhaṇḍa: Pot Balls
10. Kumbhaṇḍasutta
10. Pot Balls
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ kumbhaṇḍaṃ purisaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man with testicles as big as pots flying through the air.
So gacchantopi teva aṇḍe khandhe āropetvā gacchati.
When he was walking he had to lift his testicles on to his shoulder.
Nisīdantopi tesveva aṇḍesu nisīdati.
And when he sat down, he sat right on them.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing him, pecking, plucking, and hacking
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe gāmakūṭako ahosi … pe ….
“That being used to be a corrupt official right here in Rājagaha. …”
end of section [19..1.. - SN 19 vagga 1 Paṭhama: The First Chapter] ❧
+ § – SN 19 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
SN 19.11 Sasīsaka: Over His Head
11. Sasīsakasutta
11. Over His Head
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ rājagahe veḷuvane.
At one time near Rājagaha in the Bamboo Grove ...
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ … pe …
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk over his head in a sewer. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe pāradāriko ahosi … pe ….
“That being used to be an adulterer right here in Rājagaha. …”
SN 19.12 Gūthakhāda: A Dung Eater
12. Gūthakhādasutta
12. A Dung Eater
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe nimuggaṃ ubhohi hatthehi gūthaṃ khādantaṃ … pe …
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a man sunk in a sewer, eating dung with both hands. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe duṭṭhabrāhmaṇo ahosi.
“That being used to be a nasty brahmin right here in Rājagaha.
So kassapassa sammāsambuddhassa pāvacane bhikkhusaṃghaṃ bhattena nimantetvā doṇiyo gūthassa pūrāpetvā etadavoca—
In the time of the Buddha Kassapa’s dispensation he invited the Saṅgha of monks for a meal. He filled a trough with dung and said:
aho bhonto yāvadatthaṃ bhuñjantu ceva harantu cā’ti … pe ….
‘My good men, eat as much as you like, and take what’s left.’ …”
SN 19.13 Nicchavitthi: A Flayed Woman
13. Nicchavitthisutta
13. A Flayed Woman
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ itthiṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a flayed woman flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing her, pecking, plucking, and hacking
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as she screamed in pain. …” …
esā, bhikkhave, itthī imasmiṃyeva rājagahe aticārinī ahosi … pe ….
“That woman used to be an adulteress right here in Rājagaha. …”
SN 19.14 Maṅgulitthi: A Fishwife
14. Maṅgulitthisutta
14. A Fishwife
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ duggandhaṃ maṅguliṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a stinking fishwife flying through the air.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing her, pecking, plucking, and hacking
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as she screamed in pain. …” …
esā, bhikkhave, itthī imasmiṃyeva rājagahe ikkhaṇikā ahosi … pe ….
“That woman used to be a fortune-teller right here in Rājagaha. …”
SN 19.15 Okilinī: A Sweltering Woman
15. Okilinīsutta
15. A Sweltering Woman
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ uppakkaṃ okiliniṃ okiriniṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a scorched woman, sooty and sweaty, flying through the air,
Sā sudaṃ aṭṭassaraṃ karoti … pe …
as she screamed in pain. …” …
esā, bhikkhave, itthī kaliṅgassa rañño aggamahesī ahosi.
“That woman used to be the king of Kaliṅga’s chief queen.
Sā issāpakatā sapattiṃ aṅgārakaṭāhena okiri … pe ….
She was of jealous nature, and poured a brazier of hot coals over her co-wife. …” …
SN 19.16 Asīsaka: A Headless Trunk
16. Asīsakasutta
16. A Headless Trunk
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asīsakaṃ kabandhaṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a headless trunk flying through the air.
Tassa ure akkhīni ceva honti mukhañca.
Its eyes and mouth were on its chest.
Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti.
Vultures, crows, and hawks kept chasing it, pecking and clawing
So sudaṃ aṭṭassaraṃ karoti … pe …
as it screamed in pain. …” …
eso, bhikkhave, satto imasmiṃyeva rājagahe hāriko nāma coraghātako ahosi … pe ….
“That being used to be an executioner called Hārika right here in Rājagaha. …”
SN 19.17 Pāpabhikkhu: A Bad Monk
17. Pāpabhikkhusutta
17. A Bad Monk
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a monk flying through the air.
Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto.
His outer robe, bowl, belt, and body were burning, blazing, and glowing
So sudaṃ aṭṭassaraṃ karoti … pe …
as he screamed in pain. …” …
eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi … pe ….
“That monk used to be a bad monk in the time of Buddha Kassapa’s dispensation. …”
SN 19.18 Pāpabhikkhunī: A Bad Nun
18. Pāpabhikkhunīsutta
18. A Bad Nun
“Addasaṃ bhikkhuniṃ vehāsaṃ gacchantiṃ.
“I saw a nun flying through the air.
Tassā saṅghāṭipi ādittā … pe …
Her outer robe was burning …” …
pāpabhikkhunī ahosi … pe ….
“She used to be a bad nun …”
SN 19.19 Pāpasikkhamāna: A Bad Female Probationer
19. Pāpasikkhamānasutta
19. A Bad Female Probationer
“Addasaṃ sikkhamānaṃ vehāsaṃ gacchantiṃ.
“I saw a female probationer flying through the air.
Tassā saṅghāṭipi ādittā … pe …
Her outer robe was burning …” …
pāpasikkhamānā ahosi … pe ….
“She used to be a bad female probationer …”
SN 19.20 Pāpasāmaṇera: A Bad Male Novice
20. Pāpasāmaṇerasutta
20. A Bad Male Novice
“Addasaṃ sāmaṇeraṃ vehāsaṃ gacchantaṃ.
“I saw a male novice flying through the air.
Tassa saṅghāṭipi ādittā … pe …
His outer robe was burning …” …
pāpasāmaṇero ahosi … pe ….
“He used to be a bad male novice …”
SN 19.21 Pāpasāmaṇerī: A Bad Female Novice
21. Pāpasāmaṇerīsutta
21. A Bad Female Novice
“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ.
“Just now, reverend, as I was descending from Vulture’s Peak Mountain I saw a female novice flying through the air.
Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto.
Her outer robe, bowl, belt, and body were burning, blazing, and glowing
Sā sudaṃ aṭṭassaraṃ karoti.
as she screamed in pain.
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.
‘It’s incredible, it’s amazing!
Evarūpopi nāma satto bhavissati.
That there can be such a sentient being,
Evarūpopi nāma yakkho bhavissati.
such an entity,
Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti.
such an incarnation!’”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“cakkhubhūtā vata, bhikkhave, sāvakā viharanti;
“monks, there are disciples who live full of vision and knowledge,
ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati.
since a disciple knows, sees, and witnesses such a thing.
Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi.
Formerly, I too saw that female novice, but I did not speak of it.
Api cāhaṃ na byākāsiṃ.
Ahañcetaṃ byākareyyaṃ, pare ca me na saddaheyyuṃ.
For if I had spoken of it others would not have believed me,
Ye me na saddaheyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya.
which would be for their lasting harm and suffering.
Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi.
That female novice used to be a bad female novice in the time of the Buddha Kassapa’s dispensation.
Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī”ti.
As a result of that deed she burned in hell for many years, many hundreds, many thousands, many hundreds of thousands of years. Now she experiences the residual result of that deed in such an incarnation.”
Lakkhaṇasaṃyuttaṃ samattaṃ.
The Linked Discourses with Lakkhaṇa are complete.
end of section [19..2.. - SN 19 vagga 2 Dutiya: The Second Chapter] ❧
SN 20 Opamma Saṃyutta: Connected Discourses on Comparisons
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 20
Linked Discourses 20
+ § – SN 20 vagga 1 Opamma: Similes+ all - all
1. Opammavagga
1. Similes
SN 20.1 Kūṭa: A Roof Peak
1. Kūṭasutta
1. A Roof Peak
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 … pe … etadavoca:
There the Buddha … said:
“seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṃ gacchanti;
“monks, the rafters of a bungalow all lean to the peak and meet at the peak, and when the peak is demolished they’re all demolished too.
evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṃ gacchanti.
In the same way any unskillful Dharmas are rooted in ignorance and meet in ignorance, and when ignorance is demolished they’re all demolished too.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.2 Nakhasikha: A Fingernail
2. Nakhasikhasutta
2. A Fingernail
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho bahutaraṃ, yo cāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito yā cāyaṃ mahāpathavī”ti?
Which is more: the little bit of dirt under my fingernail, or this great earth?”
“Etadeva, bhante, bahutaraṃ yadidaṃ mahāpathavī.
“Sir, the great earth is far more.
Appamattakoyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.
The little bit of dirt under your fingernail is tiny.
Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.
Compared to the great earth, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti;
“In the same way the sentient beings reborn as humans are few,
atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti.
while those not reborn as humans are many.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
3. Kulasutta
3. Families
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi;
“monks, those families with many women and few men are easy prey for bandits and thieves.
evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti abhāvitā abahulīkatā so suppadhaṃsiyo hoti amanussehi.
In the same way any monk who has not developed and cultivated the heart’s release by friendly-kindness is easy prey for non-humans.
Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṃsiyāni honti corehi kumbhatthenakehi;
Those families with few women and many men are hard prey for bandits and thieves.
evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā so duppadhaṃsiyo hoti amanussehi.
In the same way a monk who has developed and cultivated the heart’s release by friendly-kindness is hard prey for non-humans.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop the heart’s release by friendly-kindness. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
4. Okkhāsutta
4. Rice Pots
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Yo, bhikkhave, pubbaṇhasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo majjhanhikasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo sāyanhasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo vā pubbaṇhasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, yo vā majjhanhikasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, yo vā sāyanhasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, idaṃ tato mahapphalataraṃ.
“monks, suppose one person was to give a gift of a hundred pots of rice in the morning, at midday, and in the evening. And someone else was to develop a heart of friendly-kindness, even just as long as it takes to pull a cow’s udder. The latter would be more fruitful.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop the heart’s release by friendly-kindness. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
5. Sattisutta
5. A Spear
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, satti tiṇhaphalā.
“monks, suppose there was a sharp-pointed spear.
Atha puriso āgaccheyya:
And a man came along and thought:
‘ahaṃ imaṃ sattiṃ tiṇhaphalaṃ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti.
‘With my hand or fist I’ll fold this sharp spear over, bend it back, and twist it around!’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
bhabbo nu kho so puriso amuṃ sattiṃ tiṇhaphalaṃ pāṇinā vā muṭṭhinā vā paṭileṇetuṃ paṭikoṭṭetuṃ paṭivaṭṭetun”ti?
Is that man capable of doing so?”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why not?
“Asu hi, bhante, satti tiṇhaphalā na sukarā pāṇinā vā muṭṭhinā vā paṭileṇetuṃ paṭikoṭṭetuṃ paṭivaṭṭetuṃ.
Because it’s not easy to fold that sharp spear over, bend it back, and twist it around with the hand or fist.
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That man will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tassa ce amanusso cittaṃ khipitabbaṃ maññeyya;
“In the same way, suppose a monk has developed the heart’s release by friendly-kindness, has cultivated it, made it a vehicle and a basis, kept it up, consolidated it, and properly implemented it. Should any non-human think to overthrow their mind,
atha kho sveva amanusso kilamathassa vighātassa bhāgī assa.
they’ll eventually get weary and frustrated.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop the heart’s release by friendly-kindness. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.6 Dhanuggaha: The Archers
6. Dhanuggahasutta
6. The Archers
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu.
“monks, suppose there were four well-trained expert archers with strong bows standing in the four directions.
Atha puriso āgaccheyya:
And a man came along and thought:
‘ahaṃ imesaṃ catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānaṃ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṃ gahetvā āharissāmī’ti.
‘When these four well-trained expert archers shoot arrows in four directions, I’ll catch them before they reach the ground, and then I’ll bring them back.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
‘javano puriso paramena javena samannāgato’ti alaṃvacanāyā”ti?
Are they qualified to be called ‘a speedster, with ultimate speed’?”
“Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṃ khittaṃ appatiṭṭhitaṃ pathaviyaṃ gahetvā āhareyya:
“If he could catch an arrow shot by just one well-trained expert archer before it reaches the ground and bring it back,
‘javano puriso paramena javena samannāgato’ti alaṃvacanāya, ko pana vādo catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānan”ti?
he’d be qualified to be called ‘a speedster, with ultimate speed’. How much more so arrows shot by four archers!”
“Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro.
“As fast as that man is, the sun and moon are faster.
Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṃ javo yathā ca yā devatā candimasūriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo, () tato sīghataraṃ āyusaṅkhārā khīyanti.
As fast as that man is, as fast as the sun and moon are, and as fast as the deities that run before the sun and moon are, the waning of the life forces is faster.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.7 Āṇi: The Drum Peg
7. Āṇisutta
7. The Drum Peg
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Bhūtapubbaṃ, bhikkhave, dasārahānaṃ ānako nāma mudiṅgo ahosi.
“Once upon a time, monks, the Dasārahas had a clay drum called the Commander.
Tassa dasārahā ānake ghaṭite aññaṃ āṇiṃ odahiṃsu.
Each time the Commander split they repaired it by inserting another peg.
Ahu kho so, bhikkhave, samayo yaṃ ānakassa mudiṅgassa porāṇaṃ pokkharaphalakaṃ antaradhāyi.
But there came a time when the clay drum Commander’s original wooden rim disappeared
Āṇisaṅghāṭova avasissi.
and only a mass of pegs remained.
Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ, ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
In the same way, in a future time there will be monks who won’t want to listen when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited. They won’t pay attention or apply their minds to understand them, nor will they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll pay attention and apply their minds to understand them, and they’ll think those Dharmas are worth learning and memorizing.
Evametesaṃ, bhikkhave, suttantānaṃ tathāgatabhāsitānaṃ gambhīrānaṃ gambhīratthānaṃ lokuttarānaṃ suññatappaṭisaṃyuttānaṃ antaradhānaṃ bhavissati.
And that is how the discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—will disappear.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṃyuttā, tesu bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti.
‘When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited we will want to listen. We will pay attention and apply our minds to understand them, and we will think those Dharmas are worth learning and memorizing.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.8 Kaliṅgara: Wood Blocks
8. Kaliṅgarasutta
8. Wood Blocks
Evaṃ me sutaṃ—
So I have heard.
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.
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:
“Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṃ.
“monks, these days the Licchavis live using wood blocks as pillows, and they exercise assiduously and ardently.
Tesaṃ rājā māgadho ajātasattu vedehiputto na labhati otāraṃ na labhati ārammaṇaṃ.
King Ajātasattu Vedehiputta of Magadha finds no vulnerability, he’s got no foothold.
Bhavissanti, bhikkhave, anāgatamaddhānaṃ licchavī sukhumālā mudutalunahatthapādā
But in the future the Licchavis will become delicate, with soft and tender hands and feet.
te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṃ kappissanti.
They’ll sleep on soft beds with down pillows until the sun comes up.
Tesaṃ rājā māgadho ajātasattu vedehiputto lacchati otāraṃ lacchati ārammaṇaṃ.
King Ajātasattu Vedehiputta of Magadha will find a vulnerability, he’ll get his foothold.
Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṃ.
These days the monks live using wood blocks as pillows, and they meditate assiduously and ardently.
Tesaṃ māro pāpimā na labhati otāraṃ na labhati ārammaṇaṃ.
Māra the Wicked finds no vulnerability, he's got no foothold.
Bhavissanti, bhikkhave, anāgatamaddhānaṃ bhikkhū sukhumā mudutalunahatthapādā.
But in the future the monks will become delicate, with soft and tender hands and feet.
Te mudukāsu seyyāsu tūlabibbohanāsu yāvasūriyuggamanā seyyaṃ kappissanti.
They’ll sleep on soft beds with down pillows until the sun comes up.
Tesaṃ māro pāpimā lacchati otāraṃ lacchati ārammaṇaṃ.
Māra the Wicked will find a vulnerability and will get a foothold.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin’ti.
‘We will live using wood blocks as pillows, and we will meditate assiduously and ardently.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.9 Nāga: A Bull Elephant
9. Nāgasutta
9. A Bull Elephant
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.
Tena kho pana samayena aññataro navo bhikkhu ativelaṃ kulāni upasaṅkamati.
Now at that time a certain junior monk went to visit families too often.
Tamenaṃ bhikkhū evamāhaṃsu:
The monks said to him:
“māyasmā ativelaṃ kulāni upasaṅkamī”ti.
“Venerable, don’t go to visit families too often.”
So bhikkhu bhikkhūhi vuccamāno evamāha:
But that monk, when spoken to by the monks, said this:
“ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṃ maññissanti, kimaṅgaṃ panāhan”ti?
“But these senior monks think they can go to visit families, so why can’t I?”
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
And then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha, bhante, aññataro navo bhikkhu ativelaṃ kulāni upasaṅkamati.
Tamenaṃ bhikkhū evamāhaṃsu:
‘māyasmā ativelaṃ kulāni upasaṅkamī’ti.
So bhikkhu bhikkhūhi vuccamāno evamāha:
‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṃ maññissanti, kimaṅgaṃ panāhan’”ti.
“Bhūtapubbaṃ, bhikkhave, araññāyatane mahāsarasī.
“Once upon a time, monks, there was a great lake in the jungle,
Taṃ nāgā upanissāya viharanti.
with bull elephants living nearby.
Te taṃ sarasiṃ ogāhetvā soṇḍāya bhisamuḷālaṃ abbuhetvā suvikkhālitaṃ vikkhāletvā akaddamaṃ saṅkhāditvā ajjhoharanti.
They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them.
Tesaṃ taṃ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
That was good for their appearance and health, and wouldn’t result in death or deadly pain.
Tesaṃyeva kho pana, bhikkhave, mahānāgānaṃ anusikkhamānā taruṇā bhiṅkacchāpā taṃ sarasiṃ ogāhetvā soṇḍāya bhisamuḷālaṃ abbuhetvā na suvikkhālitaṃ vikkhāletvā sakaddamaṃ asaṅkhāditvā ajjhoharanti.
The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them.
Tesaṃ taṃ neva vaṇṇāya hoti na balāya.
That was not good for their appearance and health, and resulted in death or deadly pain.
Tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisanti.
In the same way, there are senior monks who robe up in the morning and, taking their bowl and robe, enter the town or village for alms.
Te tattha dhammaṃ bhāsanti.
There they speak on the Dharmas,
Tesaṃ gihī pasannākāraṃ karonti.
and lay people demonstrate their confidence in them.
Te taṃ lābhaṃ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.
And when they get things, they use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tesaṃ taṃ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
That’s good for their appearance and health, and doesn’t result in death or deadly pain.
Tesaṃyeva kho pana, bhikkhave, therānaṃ bhikkhūnaṃ anusikkhamānā navā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisanti.
Junior monks, following the example of the senior monks, robe up in the morning and, taking their bowl and robe, enter the town or village for alms.
Te tattha dhammaṃ bhāsanti.
There they speak on the Dharmas,
Tesaṃ gihī pasannākāraṃ karonti.
and lay people demonstrate their confidence in them.
Te taṃ lābhaṃ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
But when they get things, they use them tied, stupefied, attached, blind to the drawbacks, not understanding the escape.
Tesaṃ taṃ neva vaṇṇāya hoti na balāya, te tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.
That’s not good for their appearance and health, and results in death or deadly pain.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṃ lābhaṃ paribhuñjissāmā’ti.
‘When we get things, we will use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
❧
10. Biḷārasutta
10. A Cat
Sāvatthiyaṃ viharati.
At Sāvatthī.
Tena kho pana samayena aññataro bhikkhu ativelaṃ kulesu cārittaṃ āpajjati.
Now at that time a certain junior monk socialized with families too often.
Tamenaṃ bhikkhū evamāhaṃsu:
The monks said to him:
“māyasmā ativelaṃ kulesu cārittaṃ āpajjī”ti.
“Venerable, don’t socialize with families too often.”
So bhikkhu bhikkhūhi vuccamāno na viramati.
But that monk, when spoken to by the monks, did not stop.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
And then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha, bhante, aññataro bhikkhu ativelaṃ kulesu cārittaṃ āpajjati.
Tamenaṃ bhikkhū evamāhaṃsu:
‘māyasmā ativelaṃ kulesu cārittaṃ āpajjī’ti.
So bhikkhu bhikkhūhi vuccamāno na viramatī”ti.
“Bhūtapubbaṃ, bhikkhave, biḷāro sandhisamalasaṅkaṭīre ṭhito ahosi mudumūsiṃ maggayamāno:
“Once upon a time, monks, a cat was standing by an alley or a drain or a dustbin hunting a little mouse:
‘yadāyaṃ mudumūsi gocarāya pakkamissati, tattheva naṃ gahetvā khādissāmī’ti.
‘When that little mouse comes out to feed, I’ll catch it right there and eat it!’
Atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi.
And then that little mouse came out to feed.
Tamenaṃ biḷāro gahetvā sahasā saṅkhāditvā ajjhohari.
The cat caught it and hastily swallowed it without chewing.
Tassa so mudumūsi antampi khādi, antaguṇampi khādi.
And that little mouse ate its intestines and mesentery,
So tatonidānaṃ maraṇampi nigacchi maraṇamattampi dukkhaṃ.
resulting in death and deadly pain.
Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi.
In the same way, take a certain monk who robes up in the morning and, taking his bowl and robe, enters the village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.
There he sees a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.
Lust infects his mind,
So rāgānuddhaṃsena cittena maraṇaṃ vā nigacchati maraṇamattaṃ vā dukkhaṃ.
resulting in death or deadly pain.
Maraṇañhetaṃ, bhikkhave, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati.
For it is death in the training of the noble one to reject the training and return to a lesser life.
Maraṇamattañhetaṃ, bhikkhave, dukkhaṃ yadidaṃ aññataraṃ saṅkiliṭṭhaṃ āpattiṃ āpajjati.
And it is deadly pain to commit one of the corrupt offences
Yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati.
for which rehabilitation is possible.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā’ti.
‘We will enter the village or town for alms guarding body, speech, and mind, establishing rememberfulness, and restraining the sense faculties.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
❧
SN 20.11 Siṅgāla: A Jackal
11. Siṅgālasutta
11. A Jackal
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti?
“monks, did you hear an old jackal howling at the crack of dawn?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho.
“That old jackal has the disease called mange.
So yena yena icchati tena tena gacchati;
Yet it still goes where it wants,
yattha yattha icchati tattha tattha tiṭṭhati;
stands where it wants,
yattha yattha icchati tattha tattha nisīdati;
sits where it wants,
yattha yattha icchati tattha tattha nipajjati;
and lies down where it wants.
sītakopi naṃ vāto upavāyati.
And the cool breeze still blows on it.
Sādhu khvassa, bhikkhave, yaṃ idhekacco sakyaputtiyapaṭiñño evarūpampi attabhāvapaṭilābhaṃ paṭisaṃvediyetha.
A certain person here who claims to be a follower of the Sakyan son would be lucky to experience even such an incarnation.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘appamattā viharissāmā’ti.
‘We will stay assiduous.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
SN 20.12 Dutiyasiṅgāla: A Jackal (2nd)
12. Dutiyasiṅgālasutta
12. A Jackal (2nd)
Sāvatthiyaṃ viharati.
At Sāvatthī.
“Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti?
“monks, did you hear an old jackal howling at the crack of dawn?”
“Evaṃ, bhante”.
“Yes, sir.”
“Siyā kho, bhikkhave, tasmiṃ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā.
“There might be some gratitude and thankfulness in that old jackal, but there is none in a certain person here who claims to be a follower of the Sakyan son.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kataññuno bhavissāma katavedino;
‘We will be grateful and thankful.
na ca no amhesu appakampi kataṃ nassissatī’ti.
We won’t forget even a small thing done for us.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
Opammasaṃyuttaṃ samattaṃ.
The Linked Discourses with similes are complete.
end of section [20..1.. - SN 20 vagga 1 Opamma: Similes] ❧
SN 21 Bhikkhu Saṃyutta: Connected Discourses with Monks
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 21
Linked Discourses 21
+ § – SN 21 vagga 1 Bhikkhu: Monks+ all - all
SN 21.1 Kolita: With Kolita
1. Kolitasutta
1. With Kolita
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 āyasmā mahāmoggallāno bhikkhū āmantesi:
There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, reverends, as I was in private retreat this thought came to mind:
‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati.
‘They speak of this thing called “noble silence”.
Katamo nu kho ariyo tuṇhībhāvo’ti?
What then is this noble silence?’
Tassa mayhaṃ āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
‘As the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Ayaṃ vuccati ariyo tuṇhībhāvo’ti.
This is called noble silence.’
So khvāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihariṃ.
And so, as the directed-thought and evaluation were stilled, I was entering and remaining in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Tassa mayhaṃ, āvuso, iminā vihārena viharato vitakkasahagatā saññā manasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by directing-thought beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna moggallāna, mā, brāhmaṇa, ariyaṃ tuṇhībhāvaṃ pamādo, ariye tuṇhībhāve cittaṃ saṇṭhapehi, ariye tuṇhībhāve cittaṃ ekodibhāvaṃ karohi, ariye tuṇhībhāve cittaṃ samādahā’ti.
‘Moggallāna, Moggallāna! Don’t neglect noble silence, brahmin! Settle your mind in noble silence; unify your mind and bring it to undistractible-lucidity in noble silence.’
So khvāhaṃ, āvuso, aparena samayena vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
And so, after some time, as the directed-thought and evaluation were stilled, I entered and remained in the second jhāna …
Yañhi taṃ, āvuso, sammā vadamāno vadeyya:
So if anyone should be rightly called
‘satthārā anuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya:
a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘satthārā anuggahito sāvako mahābhiññataṃ patto’”ti.
SN 21.2 Upatissa: With Upatissa
2. Upatissasutta
2. With Upatissa
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, reverends, as I was in private retreat this thought came to mind:
‘atthi nu kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’ti?
‘Is there anything in the world whose changing and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘natthi kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’”ti.
‘There is nothing in the world whose changing and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”
Evaṃ vutte, āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:
When he said this, Venerable Ānanda said to him:
“satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?”
“Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa:
“Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think:
‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo.
‘Alas, the illustrious Teacher, so mighty and powerful, has vanished!
Sace hi bhagavā ciraṃ dīghamaddhānaṃ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
If the Buddha was to remain for a long time, that would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.’”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti.
So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”
SN 21.3 Ghaṭa: A Mound of Salt
3. Ghaṭasutta
3. A Mound of Salt
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.
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno rājagahe viharanti veḷuvane kalandakanivāpe ekavihāre.
At that time Venerables Sāriputta and Moggallāna were staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Moggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca:
When the greetings and polite conversation were over, Sāriputta sat down to one side, and said to Mahāmoggallāna:
“Vippasannāni kho te, āvuso moggallāna, indriyāni;
“Reverend Moggallāna, your faculties are so very clear, and your complexion is pure and bright.
parisuddho mukhavaṇṇo pariyodāto santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti.
Have you spent the day in a peaceful meditation?”
“Oḷārikena khvāhaṃ, āvuso, ajja vihārena vihāsiṃ.
“Reverend, I’ve spent the day in a coarse meditation.
Api ca me ahosi dhammī kathā”ti.
But I have had some Dhamma talk.”
“Kena saddhiṃ panāyasmato mahāmoggallānassa ahosi dhammī kathā”ti?
“Who did you have a Dhamma talk with?”
“Bhagavatā kho me, āvuso, saddhiṃ ahosi dhammī kathā”ti.
“With the Buddha.”
“Dūre kho, āvuso, bhagavā etarahi sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
“But Reverend, the Buddha is far away. He’s staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Kiṃ nu kho āyasmā mahāmoggallāno bhagavantaṃ iddhiyā upasaṅkami;
Did you go to him with your psychic power,
udāhu bhagavā āyasmantaṃ mahāmoggallānaṃ iddhiyā upasaṅkamī”ti?
or did he come to you?”
“Na khvāhaṃ, āvuso, bhagavantaṃ iddhiyā upasaṅkamiṃ;
“No reverend, I didn’t go to him with my psychic power,
napi maṃ bhagavā iddhiyā upasaṅkami.
nor did he come to me.
Api ca me yāvatā bhagavā ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātu.
Rather, the Buddha cleared his clairvoyance and clairaudience towards me,
Bhagavatopi yāvatāhaṃ ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātū”ti.
and I cleared my clairvoyance and clairaudience towards him.”
“Yathākathaṃ panāyasmato mahāmoggallānassa bhagavatā saddhiṃ ahosi dhammī kathā”ti?
“But what manner of Dhamma talk did you have together?”
“Idhāhaṃ, āvuso, bhagavantaṃ etadavocaṃ:
“Well, reverend, I said to the Buddha:
‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati.
‘Sir, they speak of one who is energetic.
Kittāvatā nu kho, bhante, āraddhavīriyo hotī’ti?
How is an energetic person defined?’
Evaṃ vutte, maṃ, āvuso, bhagavā etadavoca:
When I said this, the Buddha said:
‘idha, moggallāna, bhikkhu āraddhavīriyo viharati—
‘Moggallāna, it’s when a monk lives with energy roused up:
kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti.
“Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.”
Evaṃ kho, moggallāna, āraddhavīriyo hotī’ti.
That’s how a person is energetic.’
Evaṃ kho me, āvuso, bhagavatā saddhiṃ ahosi dhammī kathā”ti.
That’s the Dhamma talk I had together with the Buddha.”
“Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya;
“Reverend, next to Venerable Mahāmoggallāna I’m like a few pieces of gravel next to the Himalayas, the king of mountains.
evameva kho mayaṃ āyasmato mahāmoggallānassa yāvadeva upanikkhepanamattāya.
Āyasmā hi mahāmoggallāno mahiddhiko mahānubhāvo ākaṅkhamāno kappaṃ tiṭṭheyyā”ti.
Venerable Mahāmoggallāna is so mighty and powerful he could, if he wished, live on for the eon.”
“Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya;
“Reverend, next to Venerable Sāriputta I’m like a few grains of salt next to a mound of salt.
evameva kho mayaṃ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya.
Āyasmā hi sāriputto bhagavatā anekapariyāyena thomito vaṇṇito pasattho:
Venerable Sāriputta has been commended, complimented, and praised by the Buddha:
‘Sāriputtova paññāya,
‘In wisdom,
sīlena upasamena ca;
ethics, and peace,
Yopi pāraṅgato bhikkhu,
any monk who has gone beyond
etāvaparamo siyā’”ti.
can at best equal Sāriputta.’”
Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ sulapitaṃ samanumodiṃsūti.
And so these two spiritual giants agreed with each others’ fine words.
❧
SN 21.4 Nava: A Junior monk
4. Navasutta
4. A Junior monk
Sāvatthiyaṃ viharati.
At Sāvatthī.
Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye.
Now at that time a certain junior monk, after his meal, on his return from alms-round, entered his dwelling, where he adhered to passivity and silence. And he didn’t help the monks out when it was time to sew robes.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idha, bhante, aññataro navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyati, na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye”ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena taṃ bhikkhuṃ āmantehi ‘satthā taṃ, āvuso, āmantetī’”ti.
“Please, monk, in my name tell that monk that the Teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
“Yes, sir,” that monk replied. He went to that monk and said to him:
“satthā taṃ, āvuso, āmantetī”ti.
“Reverend, the teacher summons you.”
“Evamāvuso”ti kho so bhikkhu tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ bhagavā etadavoca:
“Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, bhikkhu, pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyasi, na bhikkhūnaṃ veyyāvaccaṃ karosi cīvarakārasamaye”ti?
“Is it really true, monk, that after your meal, on your return from alms-round, you entered your dwelling, where you adhered to passivity and silence, and you didn’t help the monks out when it was time to sew robes?”
“Ahampi kho, bhante, sakaṃ kiccaṃ karomī”ti.
“Sir, I am doing my own work.”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the monks:
“mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha.
“monks, don’t complain about this monk.
Eso kho, bhikkhave, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
This monk gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. He has realized the supreme culmination of the spiritual path in this very life, and lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Nayidaṃ sithilamārabbha,
“Not by being slack,
nayidaṃ appena thāmasā;
or with little strength
Nibbānaṃ adhigantabbaṃ,
is nirvāṇa realized,
sabbadukkhappamocanaṃ.
the freedom from all suffering.
Ayañca daharo bhikkhu,
This young monk,
ayamuttamapuriso;
this best of men,
Dhāreti antimaṃ dehaṃ,
carries his final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
SN 21.5 Sujāta: With Sujāta
5. Sujātasutta
5. With Sujāta
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā sujāto yena bhagavā tenupasaṅkami.
Then Venerable Sujāta went to see the Buddha.
Addasā kho bhagavā āyasmantaṃ sujātaṃ dūratova āgacchantaṃ.
The Buddha saw him coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“ubhayenevāyaṃ, bhikkhave, kulaputto sobhati—
“This son of a good family is beautiful in both ways.
yañca abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
He’s attractive, good-looking, lovely, of surpassing beauty. And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Sobhati vatāyaṃ bhikkhu,
“This monk is truly beautiful.
ujubhūtena cetasā;
His heart is upright,
Vippayutto visaṃyutto,
he’s unfettered, detached,
anupādāya nibbuto;
nirvāṇa'd by not grasping.
Dhāreti antimaṃ dehaṃ,
He carries his final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
SN 21.6 Lakuṇḍakabhaddiya: With Lakuṇṭaka Bhaddiya
6. Lakuṇḍakabhaddiyasutta
6. With Lakuṇṭaka Bhaddiya
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami.
Then Venerable Lakuṇṭaka Bhaddiya went to see the Buddha.
Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ dūratova āgacchantaṃ.
The Buddha saw him coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ bhikkhūnaṃ paribhūtarūpan”ti?
“monks, do you you see this monk coming—ugly, unsightly, deformed, and despised by the monks?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.
“That monk is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Haṃsā koñcā mayūrā ca,
“Geese, herons, and peacocks,
hatthayo pasadā migā;
elephants and spotted deer—
Sabbe sīhassa bhāyanti,
though their bodies are not equal,
natthi kāyasmiṃ tulyatā.
they all fear the lion.
Evameva manussesu,
So it is for humans—
daharo cepi paññavā;
if a little person is wise,
So hi tattha mahā hoti,
they’re the truly great one,
neva bālo sarīravā”ti.
not the fool with a good body.”
SN 21.7 Visākha: With Visākha, Pañcāli’s Son
7. Visākhasutta
7. With Visākha, Pañcāli’s Son
Evaṃ me sutaṃ—
So I have heard.
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 āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.
Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?
“monks, who was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk?”
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.
“Sir, it was Venerable Visākha, Pañcāli’s son.”
Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ āmantesi:
Then the Buddha said to Visākha:
“sādhu sādhu, visākha,
“Good, good, Visākha!
sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi … pe … atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.
It’s good that you educate, encourage, fire up, and inspire the monks in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Nābhāsamānaṃ jānanti,
“Though an astute person is mixed up with fools,
missaṃ bālehi paṇḍitaṃ;
they don’t know unless he speaks.
Bhāsamānañca jānanti,
But when he speaks they know,
desentaṃ amataṃ padaṃ.
he’s teaching the deathless state.
Bhāsaye jotaye dhammaṃ,
He should speak and illustrate The Dharma,
paggaṇhe isinaṃ dhajaṃ;
holding up the banner of the hermits.
Subhāsitadhajā isayo,
Words well spoken are the hermits’ banner,
dhammo hi isinaṃ dhajo”ti.
for The Dharma is the banner of the hermits.”
SN 21.8 Nanda: With Nanda
8. Nandasutta
8. With Nanda
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā nando bhagavato mātucchāputto ākoṭitapaccākoṭitāni cīvarāni pārupitvā akkhīni añjetvā acchaṃ pattaṃ gahetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca:
Then Venerable Nanda—the Buddha’s cousin on his mother’s side—dressed in nicely pressed and ironed robes, applied eyeshadow, and took a polished black bowl. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“na kho te taṃ, nanda, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṃ dhāreyyāsi.
“Nanda, as a son of a good family who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to dress in nicely pressed and ironed robes, apply eyeshadow, and carry a polished black bowl.
Etaṃ kho te, nanda, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ āraññiko ca assasi, piṇḍapātiko ca paṃsukūliko ca kāmesu ca anapekkho vihareyyāsī”ti.
It’s appropriate for you to stay in the wilderness, eat only alms-food, wear rag robes, and live without concern for sensual pleasures.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Kadāhaṃ nandaṃ passeyyaṃ,
“When will I see Nanda
āraññaṃ paṃsukūlikaṃ;
in the wilderness, wearing rag robes,
Aññātuñchena yāpentaṃ,
feeding on scraps offered by strangers,
kāmesu anapekkhinan”ti.
unconcerned for sensual pleasures?”
Atha kho āyasmā nando aparena samayena āraññiko ca piṇḍapātiko ca paṃsukūliko ca kāmesu ca anapekkho vihāsīti.
Then some time later Venerable Nanda stayed in the wilderness, ate only alms-food, wore rag robes, and lived without concern for sensual pleasures.
SN 21.9 Tissa: With Tissa
9. Tissasutta
9. With Tissa
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi dukkhī dummano assūni pavattayamāno. Atha kho bhagavā āyasmantaṃ tissaṃ etadavoca:
Then Venerable Tissa—the Buddha’s cousin on his father’s side—went to the Buddha, bowed, and sat down to one side. He was miserable and sad, with tears flowing. Then the Buddha said to him:
“kiṃ nu kho tvaṃ, tissa, ekamantaṃ nisinno dukkhī dummano assūni pavattayamāno”ti?
“Tissa, why are you sitting there so miserable and sad, with tears flowing?”
“Tathā hi pana maṃ, bhante, bhikkhū samantā vācāyasannitodakena sañjambharimakaṃsū”ti.
“Sir, it’s because the monks on all sides provoke me with barbed words.”
“Tathāhi pana tvaṃ, tissa, vattā no ca vacanakkhamo;
“That’s because you admonish others, but don’t accept admonition yourself.
na kho te taṃ, tissa, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ vattā no ca vacanakkhamo.
As a son of a good family who has gone forth in faith from the lay life to homelessness, it’s not appropriate for you to admonish others without accepting admonition yourself.
Etaṃ kho te, tissa, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa:
It’s appropriate for you to
‘yaṃ tvaṃ vattā ca assa vacanakkhamo cā’”ti.
admonish others and accept admonition yourself.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Kiṃ nu kujjhasi mā kujjhi,
“Why are you angry? Don’t be angry!
Akkodho tissa te varaṃ;
It’s better to not be angry, Tissa.
Kodhamānamakkhavinayatthañhi,
For this spiritual life is lived
Tissa brahmacariyaṃ vussatī”ti.
in order to remove anger, conceit, and denigration.”
SN 21.10 Theranāmaka: A monk Named Senior
10. Theranāmakasutta
10. A monk Named Senior
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aññataro bhikkhu theranāmako ekavihārī ceva hoti ekavihārassa ca vaṇṇavādī.
Now at that time there was a certain monk named Senior. He lived alone and praised living alone.
So eko gāmaṃ piṇḍāya pavisati eko paṭikkamati eko raho nisīdati eko caṅkamaṃ adhiṭṭhāti.
He entered the village for alms alone, returned alone, sat in private alone, and concentrated on walking meditation alone.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, aññataro bhikkhu theranāmako ekavihārī ekavihārassa ca vaṇṇavādī”ti.
“Sir, there’s a certain monk called Senior who lives alone and praises living alone.”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena theraṃ bhikkhuṃ āmantehi:
“Please, monk, in my name tell the monk Senior that
‘satthā taṃ, āvuso thera, āmantetī’”ti.
the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā thero tenupasaṅkami; upasaṅkamitvā āyasmantaṃ theraṃ etadavoca:
“Yes, sir,” that monk replied. He went to Venerable Senior and said to him:
“satthā taṃ, āvuso thera, āmantetī”ti.
“Reverend Senior, the teacher summons you.”
“Evamāvuso”ti kho āyasmā thero tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ theraṃ bhagavā etadavoca:
“Yes, reverend,” that monk replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?
“Is it really true, Senior, that you live alone and praise living alone?”
“Evaṃ, bhante”.
“Yes, sir.”
“Yathā kathaṃ pana tvaṃ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?
“But in what way do you live alone and praise living alone?”
“Idhāhaṃ, bhante, eko gāmaṃ piṇḍāya pavisāmi eko paṭikkamāmi eko raho nisīdāmi eko caṅkamaṃ adhiṭṭhāmi.
“Well, sir, I enter the village for alms alone, return alone, sit in private alone, and concentrate on walking meditation alone.
Evaṃ khvāhaṃ, bhante, ekavihārī ekavihārassa ca vaṇṇavādī”ti.
That’s how I live alone and praise living alone.”
“Attheso, thera, ekavihāro neso natthīti vadāmi.
“That is a kind of living alone, I don’t deny it.
Api ca, thera, yathā ekavihāro vitthārena paripuṇṇo hoti
But as to how living alone is fulfilled in detail,
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho … pe ….
“Yes, sir,” he replied.
“Kathañca, thera, ekavihāro vitthārena paripuṇṇo hoti.
“And how, Senior, is living alone fulfilled in detail?
Idha, thera, yaṃ atītaṃ taṃ pahīnaṃ, yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ, paccuppannesu ca attabhāvapaṭilābhesu chandarāgo suppaṭivinīto.
It’s when what’s in the past is given up, what’s in the future is relinquished, and desire and greed for present incarnations is eliminated.
Evaṃ kho, thera, ekavihāro vitthārena paripuṇṇo hotī”ti.
That’s how living alone is fulfilled in detail.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sabbābhibhuṃ sabbaviduṃ sumedhaṃ,
“The sage, champion, knower of all,
Sabbesu dhammesu anūpalittaṃ;
is unsullied in the midst of all things.
Sabbañjahaṃ taṇhākkhaye vimuttaṃ,
He’s given up all, freed in the ending of craving:
Tamahaṃ naraṃ ekavihārīti brūmī”ti.
I declare that man to be one who lives alone.”
❧
SN 21.11 Mahākappina: With Mahākappina
11. Mahākappinasutta
11. With Mahākappina
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho āyasmā mahākappino yena bhagavā tenupasaṅkami.
Then Venerable Mahākappina went to see the Buddha.
Addasā kho bhagavā āyasmantaṃ mahākappinaṃ dūratova āgacchantaṃ.
The Buddha saw him coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ odātakaṃ tanukaṃ tuṅganāsikan”ti?
“monks, do you you see that monk coming—white, thin, with a pointy nose?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo.
“That monk is very mighty and powerful. It’s not easy to find an attainment that he has not already attained.
Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And he has realized the supreme end of the spiritual path in this very life. He lives having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Khattiyo seṭṭho janetasmiṃ,
“The warrior-noble is best of those people
ye gottapaṭisārino;
who take clan as the standard.
Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct
so seṭṭho devamānuse.
is best of gods and humans.
Divā tapati ādicco,
The sun shines by day,
rattimābhāti candimā;
the moon glows at night,
Sannaddho khattiyo tapati,
the warrior-noble shines in armor,
jhāyī tapati brāhmaṇo;
and the brahmin shines in jhāna.
Atha sabbamahorattiṃ,
But all day and all night,
buddho tapati tejasā”ti.
the Buddha shines with glory.”
SN 21.12 Sahāyaka: Companions
12. Sahāyakasutta
12. Companions
Sāvatthiyaṃ viharati.
At Sāvatthī.
Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṃsu.
Then two monks who were companions, pupils of Venerable Mahākappina, went to see the Buddha.
Addasā kho bhagavā te bhikkhū dūratova āgacchante.
The Buddha saw them coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?
“monks, do you you see those monks coming who are companions, pupils of Venerable Mahākappina?”
“Evaṃ, bhante”.
“Yes, sir.”
“Ete kho te bhikkhū mahiddhikā mahānubhāvā.
“Those monks are very mighty and powerful. It’s not easy to find an attainment that they have not already attained.
Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā.
Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
And they’ve realized the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sahāyāvatime bhikkhū,
“These companion monks
cirarattaṃ sametikā;
have been together for a long time.
Sameti nesaṃ saddhammo,
The true Dharma has brought them together,
dhamme buddhappavedite.
The Dharma proclaimed by the Buddha.
Suvinītā kappinena,
They’ve been well trained by Kappina
dhamme ariyappavedite;
in The Dharma proclaimed by the noble one.
Dhārenti antimaṃ dehaṃ,
They bear their final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
Bhikkhusaṃyuttaṃ samattaṃ.
The Linked Discourses on monks are complete.
Nidānavaggasaṃyuttapāḷi niṭṭhitā.
The Book of Causality is finished.
end of section [21..1.. - SN 21 vagga 1 Bhikkhu: Monks] ❧
§ – Khandha-vaggo: aggregates chapter (3 of 5)SN-q 22 - SN 22 Khandha Saṃyutta: Connected Discourses on the Aggregates
SN-q 23 - SN 23 Rādhā Saṃyutta: Connected Discourses with Rādhā
SN-q 24 - SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views
SN-q 25 - SN 25 Okkantika Saṃyutta: Connected Discourses on Entering
SN-q 26 - SN 26 Uppāda Saṃyutta: Connected Discourses on Arising
SN-q 27 - SN 27 Kilesa Saṃyutta: Connected Discourses on Defilements
SN-q 28 - SN 28 Sāriputta Saṃyutta: Connected Discourses with Sāriputta
SN-q 29 - SN 29 Nāga Saṃyutta: Connected Discourses with Nāgas
SN-q 30 - SN 30 Supaṇṇa Saṃyutta: Connected Discourses with Supaṇṇas
SN-q 31 - SN 31 Gandhabba Saṃyutta: Connected Discourses with Gandhabbas
SN-q 32 - SN 32 Valāhaka Saṃyutta: Connected Discourses with Cloud Devas
SN-q 33 - SN 33 Vacchagotta Saṃyutta: Connected Discourses with Vacchagotta
SN-q 34 - SN 34 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN 22 Khandha Saṃyutta: Connected Discourses on the Aggregates + § – SN 22 vagga 1 Nakulapitu: Nakula’s Father+ all - all
..
..
1. Nakulapituvagga
1. Nakula’s Father
SN 22.1 Nakulapitu: Nakula’s Father
1. Nakulapitusutta
1. Nakula’s Father
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:
Then the householder Nakula’s father went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
“Sir, I’m an old man, elderly and senior. I’m advanced in years and have reached the final stage of life. My body is ailing and I’m constantly unwell.
Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ.
I hardly ever get to see the esteemed monks.
Ovadatu maṃ, bhante, bhagavā;
May the Buddha please advise me,
anusāsatu maṃ, bhante, bhagavā;
and instruct me. It will be for my lasting welfare and happiness.”
yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.
“Evametaṃ, gahapati, evametaṃ, gahapati.
“That’s so true, householder! That’s so true, householder!
Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.
For this body is ailing, trapped in its shell.
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?
If anyone dragging around this body claimed to be healthy even for a minute, what’s that but foolishness?
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
So you should train like this:
‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti.
‘Though my body is ailing, my mind will be healthy.’
Evañhi te, gahapati, sikkhitabban”ti.
That’s how you should train.”
Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca:
And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him:
“vippasannāni kho te, gahapati, indriyāni;
“Householder, your faculties are so very clear,
parisuddho mukhavaṇṇo pariyodāto.
and your complexion is pure and bright.
Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti?
Did you get to hear a Dhamma talk in the Buddha’s presence today?”
“Kathañhi no siyā, bhante.
“What else, sir, could it possibly be?
Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
Just now the Buddha anointed me with the deathless ambrosia of a Dhamma talk.”
“Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti?
“But what kind of ambrosial Dhamma talk has the Buddha anointed you with?”
“Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ:
So Nakula’s father told Sāriputta all that had happened, and said:
‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko.
Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ.
Ovadatu maṃ, bhante, bhagavā;
anusāsatu maṃ, bhante, bhagavā;
yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti.
Evaṃ vutte, maṃ, bhante, bhagavā etadavoca:
‘evametaṃ, gahapati, evametaṃ, gahapati.
Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho.
Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā?
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ—
āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti.
Evañhi te, gahapati, sikkhitabban’ti.
Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.
“That’s the ambrosial Dhamma talk that the Buddha anointed me with.”
“Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ uttariṃ paṭipucchituṃ:
“But didn’t you feel the need to ask the Buddha the further question:
‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti?
‘Sir, how do you define someone ailing in body and ailing in mind, and someone ailing in body and healthy in mind’?”
“Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.
“Sir, 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”ti.
May Venerable Sāriputta himself please clarify the meaning of this.”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, householder, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi.
“Yes, sir,” replied Nakula’s father.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca?
“And how is a person ailing in body and ailing in mind?
Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the qualities of a noble one. They’ve not seen good persons, and are neither skilled nor trained in the qualities of a good person.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
‘Ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am form, form is mine!’
Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.
They regard sensation as self, self as having sensation, sensation in self, or self in sensation.
‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am sensation, sensation is mine!’
Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.
But that sensation of theirs decays and perishes,
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ.
They regard perception as self, self as having perception, perception in self, or self in perception.
‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am perception, perception is mine!’
Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.
But that perception of theirs decays and perishes,
Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.
They regard co-activities as self, self as having co-activities, co-activities in self, or self in co-activities.
‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am co-activities, co-activities are mine!’
Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.
But those co-activities of theirs decay and perish,
Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti.
They’re obsessed with the thought: ‘I am consciousness, consciousness is mine!’
Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.
That’s how a person is ailing in body and ailing in mind.
Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto?
And how is a person ailing in body and healthy in mind?
Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.
They don’t regard form as self, self as having form, form in self, or self in form.
‘Ahaṃ rūpaṃ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am form, form is mine!’
Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti.
So when that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.
They don’t regard sensation as self, self as having sensation, sensation in self, or self in sensation.
‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am sensation, sensation is mine!’
Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti.
So when that sensation of theirs decays and perishes,
Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ.
They don’t regard perception as self, self as having perception, perception in self, or self in perception.
‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am perception, perception is mine!’
Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti.
So when that perception of theirs decays and perishes,
Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.
They don’t regard co-activities as self, self as having co-activities, co-activities in self, or self in co-activities.
‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am co-activities, co-activities are mine!’
Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti.
So when those co-activities of theirs decay and perish,
Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti.
They’re not obsessed with the thought: ‘I am consciousness, consciousness is mine!’
Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti.
So when that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.
That’s how a person is ailing in body and healthy in mind.”
Idamavoca āyasmā sāriputto.
That’s what Venerable Sāriputta said.
Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti.
Satisfied, Nakula’s father was happy with what Sāriputta said.
end of section [22.1 - SN 22.1 Nakulapitu: Nakula’s Father] ❧
SN 22.2 Devadaha: At Devadaha
2. Devadahasutta
2. At Devadaha
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.
At one time the Buddha was staying in the land of the Sakyans, where they have a town named Devadaha.
Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks who were heading for the west went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetun”ti.
“Sir, we wish to go to a western land to take up residence there.”
“Apalokito pana vo, bhikkhave, sāriputto”ti?
“But monks, have you consulted with Sāriputta?”
“Na kho no, bhante, apalokito āyasmā sāriputto”ti.
“No, sir, we haven’t.”
“Apaloketha, bhikkhave, sāriputtaṃ.
“You should consult with Sāriputta.
Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīnan”ti.
He’s astute, and supports his spiritual companions, the monks.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti.
Now at that time Venerable Sāriputta was meditating not far from the Buddha in a clump of golden shower trees.
Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu.
And then those monks approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ.
“Reverend Sāriputta, we wish to go to a western land to take up residence there.
Apalokito no satthā”ti.
We have consulted with the Teacher.”
“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro—
“Reverends, there are those who question a monk who has gone abroad—
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.
astute warrior-nobles, brahmins, householders, and ascetics—
Paṇḍitā hāvuso, manussā vīmaṃsakā:
for astute people are inquisitive:
‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, attended, and remembered the Dharmas, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with The Dharma, with no legitimate grounds for rebuke and criticism.
“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma 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”ti.
May Venerable Sāriputta himself please clarify the meaning of this.”
“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:
“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro—
“Reverends, there are those who question a monk who has gone abroad—
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
astute warrior-nobles, brahmins, householders, and ascetics—
Paṇḍitā hāvuso, manussā vīmaṃsakā:
for astute people are inquisitive:
‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti?
‘But what does the venerables’ Teacher teach? What does he explain?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘chandarāgavinayakkhāyī kho no, āvuso, satthā’ti.
‘Reverend, our Teacher explained the removal of desire and lust.’
Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—
When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti?
‘But regarding what does the venerables’ teacher explain the removal of desire and lust?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā,
‘Our teacher explains the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti.
and consciousness.’
Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—
When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi … pe … samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā,
‘But what drawback has he seen that he teaches the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti?
and consciousness?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
‘If you’re not free of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanāya …
If you’re not free of greed, desire, fondness, thirst, passion, and craving for sensation …
saññāya …
perception …
saṅkhāresu avigatarāgassa … pe …
co-activities …
avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
Viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
consciousness, when that consciousness decays and perishes it gives rise to sorrow, lamentation, pain, sadness, and distress.
Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā,
This is the drawback our Teacher has seen that he teaches the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti.
and consciousness.’
Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro—
When you answer like this, such astute people may inquire further:
khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi.
Paṇḍitā hāvuso, manussā vīmaṃsakā:
‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā,
‘But what benefit has he seen that he teaches the removal of desire and lust for form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti?
and consciousness?’
Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha:
When questioned like this, reverends, you should answer:
‘rūpe kho, āvuso, vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
‘If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanāya …
If you are rid of greed, desire, fondness, thirst, passion, and craving for sensation …
saññāya …
perception …
saṅkhāresu vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
co-activities …
Viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
consciousness, when that consciousness decays and perishes it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya …
This is the benefit our Teacher has seen that he teaches the removal of desire and lust for form, sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe chandarāgavinayakkhāyī satthā’ti.
and consciousness.’
Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya.
If those who acquired and kept unskillful Dharmas were to live happily in the present life, free of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a good place, the Buddha would not praise giving up unskillful Dharmas.
Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.
But since those who acquire and keep unskillful Dharmas live unhappily in the present life, full of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a bad place, the Buddha praises giving up unskillful Dharmas.
Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya.
If those who acquired and kept skillful Dharmas were to live unhappily in the present life, full of anguish, distress, and fever; and if, when their body breaks up, after death, they could expect to go to a bad place, the Buddha would not praise acquiring skillful Dharmas.
Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti.
But since those who acquire and keep skillful Dharmas live happily in the present life, free of anguish, distress, and fever; and since, when their body breaks up, after death, they can expect to go to a good place, the Buddha praises acquiring skillful Dharmas.”
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 section [22.2 - SN 22.2 Devadaha: At Devadaha] ❧
SN 22.3 Hāliddikāni: With Hāliddikāni
3. Hāliddikānisutta
3. With Hāliddikāni
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:
Then the householder Hāliddikāni went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him:
“vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
“Sir, this was said by the Buddha in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘Okaṃ pahāya aniketasārī,
‘After leaving shelter to become an unsettled migrant,
Gāme akubbaṃ muni santhavāni;
a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,
Rid of sensual pleasures, expecting nothing,
Kathaṃ na viggayha janena kayirā’ti.
they don’t argue with anyone.’
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“Rūpadhātu kho, gahapati, viññāṇassa oko.
“Householder, the form element is a shelter for consciousness.
Rūpadhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is shackled to greed for the form element is called a migrant going from shelter to shelter.
Vedanādhātu kho, gahapati, viññāṇassa oko.
The sensation element is a shelter for consciousness.
Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is attached to greed for the sensation element is called a migrant going from shelter to shelter.
Saññādhātu kho, gahapati, viññāṇassa oko.
The perception element is a shelter for consciousness.
Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is attached to greed for the perception element is called a migrant going from shelter to shelter.
Saṅkhāradhātu kho, gahapati, viññāṇassa oko.
The co-activities element is a shelter for consciousness.
Saṅkhāradhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati.
One whose consciousness is attached to greed for the co-activities element is called a migrant going from shelter to shelter.
Evaṃ kho, gahapati, okasārī hoti.
That’s how one is a migrant going from shelter to shelter.
Kathañca, gahapati, anokasārī hoti?
And how is one a migrant without a shelter?
Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
The Realized One has given up any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati.
That’s why the Realized One is called a migrant without a shelter.
Vedanādhātuyā kho, gahapati …
The Realized One has given up any desire, greed, relishing, and craving for the sensation element …
saññādhātuyā kho, gahapati …
the perception element …
saṅkhāradhātuyā kho, gahapati …
the co-activities element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘anokasārī’ti vuccati.
That’s why the Realized One is called a migrant without a shelter.
Evaṃ kho, gahapati, anokasārī hoti.
That’s how one is a migrant without a shelter.
Kathañca, gahapati, niketasārī hoti?
And how is one a migrant going from settlement to settlement?
Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
Being attached to migrating from settlement to settlement in pursuit of sights, one is called a migrant going from settlement to settlement.
Saddanimitta … pe …
Being attached to migrating from settlement to settlement in pursuit of sounds …
gandhanimitta …
smells …
rasanimitta …
tastes …
phoṭṭhabbanimitta …
touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati.
thoughts, one is called a migrant going from settlement to settlement.
Evaṃ kho, gahapati, niketasārī hoti.
That’s how one is a migrant going from settlement to settlement.
Kathañca, gahapati, aniketasārī hoti?
And how is one an unsettled migrant?
Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sights. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati.
That’s why the Realized One is called an unsettled migrant.
Saddanimitta …
The Realized One has given up attachment to migrating from settlement to settlement in pursuit of sounds …
gandhanimitta …
smells …
rasanimitta …
tastes …
phoṭṭhabbanimitta …
touches …
dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
thoughts. He has cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Tasmā tathāgato ‘aniketasārī’ti vuccati.
That’s why the Realized One is called an unsettled migrant.
Evaṃ kho, gahapati, aniketasārī hoti.
That’s how one is an unsettled migrant.
Kathañca, gahapati, gāme santhavajāto hoti?
And how does one get close to people in town?
Idha, gahapati, ekacco gihīhi saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.
It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business.
Evaṃ kho, gahapati, gāme santhavajāto hoti.
That’s how one gets close to people in town.
Kathañca, gahapati, gāme na santhavajāto hoti?
And how does one not get close to people in town?
Idha, gahapati, bhikkhu gihīhi asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati.
It’s when a monk doesn’t mix closely with laypeople, not sharing their joys and sorrows—not happy when they’re happy or sad when they’re sad—and not getting involved in their business.
Evaṃ kho, gahapati, gāme na santhavajāto hoti.
That’s how one doesn’t get close to people in town.
Kathañca, gahapati, kāmehi aritto hoti?
And how is one not rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
It’s when someone isn’t rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṃ kho, gahapati, kāmehi aritto hoti.
That’s how one is not rid of sensual pleasures.
Kathañca, gahapati, kāmehi ritto hoti?
And how is one rid of sensual pleasures?
Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
It’s when someone is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Evaṃ kho, gahapati, kāmehi ritto hoti.
That’s how one is rid of sensual pleasures.
Kathañca, gahapati, purakkharāno hoti?
And how does one have expectations?
Idha, gahapati, ekaccassa evaṃ hoti:
It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.
‘In the future, may I be of such form, such sensation, such perception, such co-activities, and such consciousness!’
Evaṃ kho, gahapati, purakkharāno hoti.
That’s how one has expectations.
Kathañca, gahapati, apurakkharāno hoti?
And how does one expect nothing?
Idha, gahapati, ekaccassa na evaṃ hoti:
It’s when someone doesn’t think:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.
‘In the future, may I be of such form, such sensation, such perception, such co-activities, and such consciousness!’
Evaṃ kho, gahapati, apurakkharāno hoti.
That’s how one expects nothing.
Kathañca, gahapati, kathaṃ viggayha janena kattā hoti?
And how does one argue with people?
Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti:
It’s when someone takes part in this sort of discussion:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti.
‘You don’t understand this Dharma and training. I understand this Dharma and training. What, you understand this Dharma and training? You’re practicing wrong. I’m practicing right. You said last what you should have said first. You said first what you should have said last. I stay on topic, you don’t. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.
That’s how one argues with people.
Kathañca, gahapati, kathaṃ na viggayha janena kattā hoti?
And how does one not argue with people?
Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti:
It’s when a monk doesn’t take part in this sort of discussion:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi … pe … nibbeṭhehi vā sace pahosī’ti.
‘You don’t understand this Dharma and training … get yourself out of this—if you can!’
Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.
That’s how one doesn’t argue with people.
Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe:
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in the Chapter of the Eights, in ‘The Questions of Māgandiya’:
‘Okaṃ pahāya aniketasārī,
‘After leaving shelter to become an unsettled migrant,
Gāme akubbaṃ munisanthavāni;
a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,
Rid of sensual pleasures, expecting nothing,
Kathaṃ na viggayha janena kayirā’ti.
they don’t argue with anyone.’”
end of section [22.3 - SN 22.3 Hāliddikāni: With Hāliddikāni] ❧
SN 22.4 Dutiyahāliddikāni: Hāliddikāni (2nd)
4. Dutiyahāliddikānisutta
4. Hāliddikāni (2nd)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno … pe … ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:
Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and said to him:
“vuttamidaṃ, bhante, bhagavatā sakkapañhe:
“Sir, this was said by the Buddha in ‘The Questions of Sakka’:
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’
Imassa nu kho, bhante, bhagavatā saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of the Buddha’s brief statement?”
“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṃ suvimuttanti’ vuccati.
“Householder, consider any desire, greed, relishing, and craving for the form element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
Vedanādhātuyā kho, gahapati …
Consider any desire, greed, relishing, and craving for the sensation element …
saññādhātuyā kho, gahapati …
the perception element …
saṅkhāradhātuyā kho, gahapati …
the co-activities element …
viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā ‘cittaṃ suvimuttanti’ vuccati.
the consciousness element; any attraction, grasping, mental dedication, insistence, and underlying tendencies. With the ending, fading away, cessation, giving away, and letting go of that, the mind is said to be ‘well freed’.
Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe:
So, householder, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Questions of Sakka’:
‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’ti.
‘Those ascetics and brahmins who are freed due to the ending of craving have reached the ultimate goal, the ultimate sanctuary, the ultimate spiritual life, the ultimate end, and are best among gods and humans.’”
SN 22.5 Samādhi: Development of undistractible-lucidity
5. Samādhisutta
5. Development of undistractible-lucidity
Evaṃ me sutaṃ—
So I have heard.
… pe … sāvatthiyaṃ …
At Sāvatthī.
tatra kho … pe … etadavoca:
“samādhiṃ, bhikkhave, bhāvetha;
“monks, develop undistractible-lucidity.
samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.
A monk who has undistractible-lucidity truly understands.
Kiñca yathābhūtaṃ pajānāti?
What do they truly understand?
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca.
The origin and ending of form, sensation, perception, co-activities, and consciousness.
Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo?
And what is the origin of form, sensation, perception, co-activities, and consciousness?
Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
It’s when a monk approves, welcomes, and keeps clinging.
Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati?
What do they approve, welcome, and keep clinging to?
Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
They approve, welcome, and keep clinging to form.
Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
This gives rise to relishing.
Yā rūpe nandī tadupādānaṃ.
Relishing forms is grasping.
Tassupādānapaccayā bhavo;
Their grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Vedanaṃ abhinandati … pe …
They approve, welcome, and keep clinging to sensation …
saññaṃ abhinandati …
perception …
saṅkhāre abhinandati …
co-activities …
viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.
consciousness.
Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
This gives rise to relishing.
Yā viññāṇe nandī tadupādānaṃ.
Relishing consciousness is grasping.
Tassupādānapaccayā bhavo;
Their grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā … pe …
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Ayaṃ, bhikkhave, rūpassa samudayo;
This is the origin of form,
ayaṃ vedanāya samudayo;
sensation,
ayaṃ saññāya samudayo;
perception,
ayaṃ saṅkhārānaṃ samudayo;
co-activities,
ayaṃ viññāṇassa samudayo.
and consciousness.
Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya …
And what is the ending of form, sensation,
ko saññāya …
perception,
ko saṅkhārānaṃ …
co-activities,
ko viññāṇassa atthaṅgamo?
and consciousness?
Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.
It’s when a monk doesn’t approve, welcome, or keep clinging.
Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati?
What don’t they approve, welcome, or keep clinging to?
Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
They don’t approve, welcome, or keep clinging to form.
Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati.
As a result, relishing of form ceases.
Tassa nandīnirodhā upādānanirodho;
When that relishing ceases, grasping ceases.
upādānanirodhā bhavanirodho … pe …
When grasping ceases, continued existence ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
They don’t approve, welcome, or keep clinging to sensation …
Tassa vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāya nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho;
upādānanirodhā bhavanirodho … pe …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Saññaṃ nābhinandati … pe …
perception …
saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati.
co-activities …
Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati.
Tassa nandīnirodhā upādānanirodho;
upādānanirodhā bhavanirodho … pe …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.
consciousness.
Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati.
As a result, relishing of consciousness ceases.
Tassa nandīnirodhā upādānanirodho … pe …
When that relishing ceases, grasping ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ, bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo”ti.
This is the ending of form, sensation, perception, co-activities, and consciousness.”
end of section [22.5 - SN 22.5 Samādhi: Development of undistractible-lucidity] ❧
SN 22.6 Paṭisallāṇa: Retreat
6. Paṭisallāṇasutta
6. Retreat
Sāvatthinidānaṃ.
At Sāvatthī.
“Paṭisallāṇe, bhikkhave, yogamāpajjatha.
“monks, meditate in retreat.
Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.
A monk in retreat truly understands.
Kiñca yathābhūtaṃ pajānāti?
What do they truly understand?
Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca … pe …
The origin and ending of form, sensation, perception, co-activities, and consciousness. …”
(yathā paṭhamasutte tathā vitthāretabbo.)
(Expand in detail as in the previous discourse.)
SN 22.7 Upādāparitassanā: Anxiety Because of Grasping
7. Upādāparitassanāsutta
7. Anxiety Because of Grasping
Sāvatthinidānaṃ.
At Sāvatthī.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.
“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti, kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Kathañca, bhikkhave, upādāparitassanā hoti?
“And how does grasping lead to anxiety?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.
and consciousness latches on to the perishing of form.
Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural dharmas.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
So they become frightened, worried, concerned, and anxious because of grasping.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.
They regard sensation as self …
Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
Saññaṃ attato samanupassati … pe …
They regard perception as self …
saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ.
They regard co-activities as self …
Tassa te saṅkhārā vipariṇamanti aññathā honti.
Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.
and consciousness latches on to the perishing of consciousness.
Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural dharmas.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.
So they become frightened, worried, concerned, and anxious because of grasping.
Evaṃ kho, bhikkhave, upādāparitassanā hoti.
That’s how grasping leads to anxiety.
Kathañca, bhikkhave, anupādāaparitassanā hoti?
And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s when an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.
They don’t regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.
When that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṃ hoti.
consciousness doesn’t latch on to the perishing of form.
Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of form and originating in accordance with natural dharmas—don’t occupy their mind.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
So they don’t become frightened, worried, concerned, or anxious because of grasping.
Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ.
They don’t regard sensation as self …
Tassa sā vedanā vipariṇamati aññathā hoti.
Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
Na saññaṃ … pe … na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ;
They don’t regard perception as self … They don’t regard co-activities as self …
na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ.
Tassa te saṅkhārā vipariṇamanti aññathā honti.
Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti.
Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ … pe …
They don’t regard consciousness as self …
tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.
consciousness doesn’t latch on to the perishing of consciousness.
Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.
Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural dharmas—don’t occupy their mind.
Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.
So they don’t become frightened, worried, concerned, or anxious because of grasping.
Evaṃ kho, bhikkhave, anupādā aparitassanaṃ hotī”ti.
That’s how not grasping leads to freedom from anxiety.”
❧
SN 22.8 Dutiyaupādāparitassanā: Anxiety Because of Grasping (2nd)
8. Dutiyaupādāparitassanāsutta
8. Anxiety Because of Grasping (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca.
“monks, I will teach you how grasping leads to anxiety, and how not grasping leads to freedom from anxiety.
Taṃ suṇātha … pe …
Listen and pay close attention, I will speak.
kathañca, bhikkhave, upādāparitassanā hoti?
And how does grasping lead to anxiety?
Idha, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
It’s when an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ etaṃ mama … pe …
They regard sensation …
saññaṃ etaṃ mama …
perception …
saṅkhāre etaṃ mama …
co-activities …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
consciousness like this: ‘This is mine, I am this, this is my self.’
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, bhikkhave, upādāparitassanā hoti.
That’s how grasping leads to anxiety.
Kathañca, bhikkhave, anupādāaparitassanā hoti?
And how does not grasping lead to freedom from anxiety?
Idha, bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.
It’s when an educated noble-one's-disciple regards form like this: ‘This is not mine, I am not this, this is not my self.’
Tassa taṃ rūpaṃ vipariṇamati aññathā hoti.
When that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ netaṃ mama …
They regard sensation …
saññaṃ netaṃ mama …
perception …
saṅkhāre netaṃ mama …
co-activities …
viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.
consciousness like this: ‘This is not mine, I am not this, this is not my self.’
Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti.
When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.
it doesn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Evaṃ kho, bhikkhave, anupādāaparitassanā hotī”ti.
That’s how not grasping leads to freedom from anxiety.”
❧
SN 22.9 Kālattayaanicca: Impermanence in the Three Times
9. Kālattayaaniccasutta
9. Impermanence in the Three Times
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ atītānāgataṃ;
“monks, form of the past and future is impermanent,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā aniccā … pe …
sensation …
saññā aniccā …
Perception …
saṅkhārā aniccā atītānāgatā;
co-activities …
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Viññāṇaṃ aniccaṃ atītānāgataṃ;
Consciousness of the past and future is impermanent,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.”
SN 22.10 Kālattayadukkha: Suffering in the Three Times
10. Kālattayadukkhasutta
10. Suffering in the Three Times
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ atītānāgataṃ;
“monks, form of the past and future is suffering,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā dukkhā …
sensation …
saññā dukkhā …
Perception …
saṅkhārā dukkhā …
co-activities …
viññāṇaṃ dukkhaṃ atītānāgataṃ;
Consciousness of the past and future is suffering,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.”
SN 22.11 Kālattayaanatta: Not-Self in the Three Times
11. Kālattayaanattasutta
11. Not-Self in the Three Times
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā atītānāgataṃ;
“monks, form of the past and future is not-self,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
doesn’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
Vedanā anattā …
sensation …
saññā anattā …
Perception …
saṅkhārā anattā …
co-activities …
viññāṇaṃ anattā atītānāgataṃ;
Consciousness of the past and future is not-self,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
doesn’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for the disenchantment, dispassion, and cessation regarding present consciousness.”
end of section [22..1.. - SN 22 vagga 1 Nakulapitu: Nakula’s Father] ❧
+ § – SN 22 vagga 2 Anicca: Impermanence+ all - all
2. Aniccavagga
2. Impermanence
SN 22.12 Anicca: Impermanence
12. Aniccasutta
12. Impermanence
Evaṃ me sutaṃ—
So I have heard.
sāvatthiyaṃ.
At Sāvatthī.
Tatra kho … pe …
“rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are impermanent.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 22.13 Dukkha: Suffering
13. Dukkhasutta
13. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are suffering.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.14 Anatta: Not-Self
14. Anattasutta
14. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.
“monks, form, sensation, perception, co-activities, and consciousness are not-self.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 22.15 Yadanicca: That Which is Impermanent
15. Yadaniccasutta
15. That Which is Impermanent
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā aniccā.
sensation is impermanent …
Yadaniccaṃ taṃ dukkhaṃ;
yaṃ dukkhaṃ tadanattā;
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Saññā aniccā … pe …
Perception is impermanent …
saṅkhārā aniccā …
co-activities are impermanent …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.16 Yaṃdukkha: That Which is Suffering
16. Yaṃdukkhasutta
16. That Which is Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ.
“monks, form is suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā dukkhā …
sensation is suffering …
saññā dukkhā …
Perception is suffering …
saṅkhārā dukkhā …
co-activities are suffering …
viññāṇaṃ dukkhaṃ.
Consciousness is suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.17 Yadanattā: That Which is Not-Self
17. Yadanattāsutta
17. That Which is Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā.
“monks, form is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā anattā …
sensation is not-self …
saññā anattā …
Perception is not-self …
saṅkhārā anattā …
co-activities are not-self …
viññāṇaṃ anattā.
Consciousness is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.18 Sahetuanicca: Impermanence With Its Cause
18. Sahetuaniccasutta
18. Impermanence With Its Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco.
The cause and condition that gives rise to form is also impermanent.
Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati.
Since form is produced by what is impermanent, how could it be permanent?
Vedanā aniccā.
sensation is impermanent …
Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco.
Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati.
Saññā aniccā …
Perception is impermanent …
saṅkhārā aniccā.
co-activities are impermanent …
Yopi hetu yopi paccayo saṅkhārānaṃ uppādāya, sopi anicco.
Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti.
Viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco.
The cause and condition that gives rise to consciousness is also impermanent.
Aniccasambhūtaṃ, bhikkhave, viññāṇaṃ kuto niccaṃ bhavissati.
Since consciousness is produced by what is impermanent, how could it be permanent?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.19 Sahetudukkha: Suffering With Its Cause
19. Sahetudukkhasutta
19. Suffering With Its Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, dukkhaṃ.
“monks, form is suffering.
Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho.
The cause and condition that gives rise to form is also suffering.
Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati.
Since form is produced by what is suffering, how could it be happiness?
Vedanā dukkhā …
sensation is suffering …
saññā dukkhā …
Perception is suffering …
saṅkhārā dukkhā …
co-activities are suffering …
viññāṇaṃ dukkhaṃ.
Consciousness is suffering.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho.
The cause and condition that gives rise to consciousness is also suffering.
Dukkhasambhūtaṃ, bhikkhave, viññāṇaṃ kuto sukhaṃ bhavissati.
Since consciousness is produced by what is suffering, how could it be happiness?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.20 Sahetuanatta: Not-Self With Its Cause
20. Sahetuanattasutta
20. Not-Self With Its Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anattā.
“monks, form is not-self.
Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā.
The cause and condition that gives rise to form is also not-self.
Anattasambhūtaṃ, bhikkhave, rūpaṃ kuto attā bhavissati.
Since form is produced by what is not-self, how could it be self?
Vedanā anattā …
sensation is not-self …
saññā anattā …
Perception is not-self …
saṅkhārā anattā …
co-activities are not-self …
viññāṇaṃ anattā.
Consciousness is not-self.
Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā.
The cause and condition that gives rise to consciousness is also not-self.
Anattasambhūtaṃ, bhikkhave, viññāṇaṃ kuto attā bhavissati.
Since consciousness is produced by what is not-self, how could it be self?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.21 Ānanda: With Ānanda
21. Ānandasutta
21. With Ānanda
Sāvatthiyaṃ … ārāme.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘nirodho nirodho’ti, bhante, vuccati.
“Sir, they speak of ‘cessation’.
Katamesānaṃ kho, bhante, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti?
The cessation of what things does this refer to?”
“Rūpaṃ kho, ānanda, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.
“Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa nirodho ‘nirodho’ti vuccati.
Its cessation is what ‘cessation’ refers to.
Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
sensation …
Tassā nirodho ‘nirodho’ti vuccati.
Saññā …
Perception …
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
co-activities …
Tesaṃ nirodho ‘nirodho’ti vuccati.
Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.
Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa nirodho ‘nirodho’ti vuccati.
Its cessation is what ‘cessation’ refers to.
Imesaṃ kho, ānanda, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti.
When they speak of ‘cessation’, its the cessation of these things that this refers to.”
end of section [22..2.. - SN 22 vagga 2 Anicca: Impermanence] ❧
+ § – SN 22 vagga 3 Bhāra: The Burden+ all - all
3. Bhāravagga
3. The Burden
SN 22.22 Bhāra: The Burden
22. Bhārasutta
22. The Burden
Sāvatthiyaṃ … tatra kho …
At Sāvatthī.
“bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca.
“monks, I will teach you the burden, the bearer of the burden, the picking up of the burden, and the putting down of the burden.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, bhāro?
And what is the burden?
Pañcupādānakkhandhā tissa vacanīyaṃ.
The five grasping aggregates, it should be said.
Katame pañca?
What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;
The grasping aggregates of form, sensation, perception, co-activities, and consciousness.
ayaṃ vuccati, bhikkhave, bhāro.
This is called the burden.
Katamo ca, bhikkhave, bhārahāro?
And who is the bearer of the burden?
Puggalo tissa vacanīyaṃ.
The person, it should be said;
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto;
the venerable of such and such name and clan.
ayaṃ vuccati, bhikkhave, bhārahāro.
This is called the bearer of the burden.
Katamañca, bhikkhave, bhārādānaṃ?
And what is the picking up of the burden?
Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṃ vuccati, bhikkhave, bhārādānaṃ.
This is called the picking up of the burden.
Katamañca, bhikkhave, bhāranikkhepanaṃ?
And what is the putting down of the burden?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
Idaṃ vuccati, bhikkhave, bhāranikkhepanan”ti.
This is called the putting down of the burden.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Bhārā have pañcakkhandhā,
“The five aggregates are indeed burdens,
bhārahāro ca puggalo;
and the person is the bearer of the burden.
Bhārādānaṃ dukhaṃ loke,
Picking up the burden is suffering in the world,
bhāranikkhepanaṃ sukhaṃ.
and putting the burden down is happiness.
Nikkhipitvā garuṃ bhāraṃ,
When the heavy burden is put down
aññaṃ bhāraṃ anādiya;
without picking up another,
Samūlaṃ taṇhamabbuyha,
and craving’s pulled out from the root,
nicchāto parinibbuto”ti.
you’re hungerless, nirvana'd.”
❧
SN 22.23 Pariñña: Complete Understanding
23. Pariññasutta
23. Complete Understanding
Sāvatthinidānaṃ.
At Sāvatthī.
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca.
“monks, I will teach you the things that should be completely understood, and complete understanding.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, pariññeyyā dhammā?
And what things should be completely understood?
Rūpaṃ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo.
Form, sensation, perception, co-activities, and consciousness.
Ime vuccanti, bhikkhave, pariññeyyā dhammā.
These are called the things that should be completely understood.
Katamā ca, bhikkhave, pariññā?
And what is complete understanding?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo.
The ending of greed, hate, and delusion.
Ayaṃ vuccati, bhikkhave, pariññā”ti.
This is called complete understanding.”
SN 22.24 Abhijāna: Directly Knowing
24. Abhijānasutta
24. Directly Knowing
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;
“monks, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering.
vedanaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;
Without directly knowing and completely understanding sensation …
saññaṃ anabhijānaṃ …
perception …
saṅkhāre anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya;
co-activities …
viññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
consciousness, without dispassion for it and giving it up, you can’t end suffering.
Rūpañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya;
By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering.
vedanaṃ abhijānaṃ …
By directly knowing and completely understanding sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.
consciousness, having dispassion for it and giving it up, you can end suffering.”
SN 22.25 Chandarāga: Desire and Greed
25. Chandarāgasutta
25. Desire and Greed
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha.
“monks, give up desire and greed for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Yo vedanāya chandarāgo taṃ pajahatha.
Give up desire and greed for sensation …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo saññāya chandarāgo taṃ pajahatha.
perception …
Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo saṅkhāresu chandarāgo taṃ pajahatha.
co-activities …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Yo viññāṇasmiṃ chandarāgo taṃ pajahatha.
consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
SN 22.26 Assāda: Gratification
26. Assādasutta
26. Gratification
Sāvatthinidānaṃ.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
‘What’s the gratification, the drawback, and the escape when it comes to form …
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
sensation …
Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
perception …
Ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
co-activities …
Ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
and consciousness?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo.
‘The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo.
That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇaṃ.
Removing and giving up desire and greed for form: this is its escape.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo.
The pleasure and happiness that arise from sensation …
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
Yaṃ saññaṃ paṭicca uppajjati … pe …
perception …
yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo.
co-activities …
Yaṃ saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṃ saṅkhārānaṃ ādīnavo.
Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ.
Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo.
consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇaṃ’.
Removing and giving up desire and greed for consciousness: this is its escape.’
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ;
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 22.27 Dutiyaassāda: Gratification (2nd)
27. Dutiyaassādasutta
27. Gratification (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
“monks, I went in search of form’s gratification,
Yo rūpassa assādo tadajjhagamaṃ.
and I found it.
Yāvatā rūpassa assādo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of form’s gratification.
Rūpassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
I went in search of form’s drawback,
Yo rūpassa ādīnavo tadajjhagamaṃ.
and I found it.
Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of form’s drawback.
Rūpassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
I went in search of form’s escape,
Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ.
and I found it.
Yāvatā rūpassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
I’ve seen clearly with wisdom the full extent of form’s escape.
Vedanāyāhaṃ, bhikkhave …
I went in search of the gratification of sensation …
saññāyāhaṃ, bhikkhave …
perception …
saṅkhārānāhaṃ, bhikkhave …
co-activities …
viññāṇassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
and consciousness,
Yo viññāṇassa assādo tadajjhagamaṃ.
and I found it.
Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of consciousness’s gratification.
Viññāṇassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
I went in search of consciousness’s drawback,
Yo viññāṇassa ādīnavo tadajjhagamaṃ.
and I found it.
Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of consciousness’s drawback.
Viññāṇassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
I went in search of consciousness’s escape,
Yaṃ viññāṇassa nissaraṇaṃ tadajjhagamaṃ.
and I found it.
Yāvatā viññāṇassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.
I’ve seen clearly with wisdom the full extent of consciousness’s escape.
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ … pe …
As long as I didn’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …
abbhaññāsiṃ.
But when I did truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening …
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti; ayamantimā jāti; natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
❧
SN 22.28 Tatiyaassāda: Gratification (3rd)
28. Tatiyaassādasutta
28. Gratification (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“No cedaṃ, bhikkhave, rūpassa assādo abhavissa nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.
“monks, if there were no gratification in form, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṃ sārajjanti.
But because there is gratification in form, sentient beings do love it.
No cedaṃ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.
If form had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṃ nibbindanti.
But because form has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, rūpassa nissaraṇaṃ abhavissa nayidaṃ sattā rūpasmā nissareyyuṃ.
If there were no escape from form, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṃ, tasmā sattā rūpasmā nissaranti.
But because there is an escape from form, sentient beings do escape from it.
No cedaṃ, bhikkhave, vedanāya … pe …
If there were no gratification in sensation …
no cedaṃ, bhikkhave, saññāya …
perception …
no cedaṃ, bhikkhave, saṅkhārānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā saṅkhārehi nissareyyuṃ.
co-activities …
Yasmā ca kho, bhikkhave, atthi saṅkhārānaṃ nissaraṇaṃ, tasmā sattā saṅkhārehi nissaranti.
No cedaṃ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.
consciousness, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṃ sārajjanti.
But because there is gratification in consciousness, sentient beings do love it.
No cedaṃ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.
If consciousness had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṃ nibbindanti.
But because consciousness has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, viññāṇassa nissaraṇaṃ abhavissa, nayidaṃ sattā viññāṇasmā nissareyyuṃ.
If there were no escape from consciousness, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṃ, tasmā sattā viññāṇasmā nissaranti.
But because there is an escape from consciousness, sentient beings do escape from it.
Yāvakīvañca, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu;
As long as sentient beings don’t truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.
Yato ca kho, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu;
But when sentient beings truly understand these five grasping aggregates’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharanti”.
SN 22.29 Abhinandana: Taking Pleasure
29. Abhinandanasutta
29. Taking Pleasure
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati.
“monks, if you take pleasure in form, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo vedanaṃ abhinandati …
If you take pleasure in sensation …
yo saññaṃ abhinandati …
perception …
yo saṅkhāre abhinandati …
co-activities …
yo viññāṇaṃ abhinandati, dukkhaṃ so abhinandati.
consciousness, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo ca kho, bhikkhave, rūpaṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in form, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.
Yo vedanaṃ nābhinandati …
If you don’t take pleasure in sensation …
yo saññaṃ nābhinandati …
perception …
yo saṅkhāre nābhinandati …
co-activities …
yo viññāṇaṃ nābhinandati, dukkhaṃ so nābhinandati.
consciousness, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.”
30. Uppādasutta
30. Arising
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo vedanāya … pe …
The arising, continuation, rebirth, and manifestation of sensation …
yo saññāya … pe …
perception …
yo saṅkhārānaṃ … pe …
co-activities …
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.
consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo vedanāya … pe …
The cessation, settling, and ending of sensation …
yo saññāya …
perception …
yo saṅkhārānaṃ …
co-activities …
yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti.
consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 22.31 Aghamūla: The Root of Misery
31. Aghamūlasutta
31. The Root of Misery
Sāvatthinidānaṃ.
At Sāvatthī.
“Aghañca, bhikkhave, desessāmi aghamūlañca.
“monks, I will teach you misery and the root of misery.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, aghaṃ?
And what is misery?
Rūpaṃ, bhikkhave, aghaṃ, vedanā aghaṃ, saññā aghaṃ, saṅkhārā aghaṃ, viññāṇaṃ aghaṃ.
Form, sensation, perception, co-activities, and consciousness are misery.
Idaṃ vuccati, bhikkhave, aghaṃ.
This is called misery.
Katamañca, bhikkhave, aghamūlaṃ?
And what is the root of misery?
Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī;
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
Seyyathidaṃ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṃ vuccati, bhikkhave, aghamūlan”ti.
This is called the root of misery.”
SN 22.32 Pabhaṅgu: The Breakable
32. Pabhaṅgusutta
32. The Breakable
Sāvatthinidānaṃ.
At Sāvatthī.
“Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca.
“monks, I will teach you the breakable and the unbreakable.
Taṃ suṇātha.
Listen …
Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu?
And what is the breakable? What is the unbreakable?
Rūpaṃ, bhikkhave, pabhaṅgu.
Form is breakable,
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
but its cessation, settling, and ending is unbreakable.
Vedanā pabhaṅgu.
sensation …
Yo tassā nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
Saññā pabhaṅgu …
perception …
saṅkhārā pabhaṅgu.
co-activities …
Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu.
Viññāṇaṃ pabhaṅgu.
consciousness is breakable,
Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgū”ti.
but its cessation, settling, and ending is unbreakable.”
end of section [22..3.. - SN 22 vagga 3 Bhāra: The Burden] ❧
+ § – SN 22 vagga 4 Natumhāka: It’s Not Yours+ all - all
4. Natumhākavagga
4. It’s Not Yours
SN 22.33 Natumhāka: It’s Not Yours
33. Natumhākasutta
33. It’s Not Yours
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
Form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ, taṃ pajahatha.
sensation …
Sā vo pahīnā hitāya sukhāya bhavissati.
Saññā na tumhākaṃ …
Perception …
saṅkhārā na tumhākaṃ, te pajahatha.
co-activities …
Te vo pahīnā hitāya sukhāya bhavissanti.
Viññāṇaṃ na tumhākaṃ, taṃ pajahatha.
Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya.
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
Api nu tumhākaṃ evamassa:
Would you think:
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti?
‘This person is carrying us off, burning us, or doing what they want with us?’”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.
Because that’s neither self nor belonging to self.”
“Evameva kho, bhikkhave, rūpaṃ na tumhākaṃ, taṃ pajahatha.
“In the same way, monks, form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ, taṃ pajahatha.
sensation …
Sā vo pahīnā hitāya sukhāya bhavissati.
Saññā na tumhākaṃ …
Perception …
saṅkhārā na tumhākaṃ …
co-activities …
viññāṇaṃ na tumhākaṃ, taṃ pajahatha.
Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
❧
SN 22.34 Dutiyanatumhāka: It’s Not Yours (2nd)
34. Dutiyanatumhākasutta
34. It’s Not Yours (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
Form isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Vedanā na tumhākaṃ …
sensation …
saññā na tumhākaṃ …
Perception …
saṅkhārā na tumhākaṃ …
co-activities …
viññāṇaṃ na tumhākaṃ, taṃ pajahatha.
Consciousness isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha.
Give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
SN 22.35 Aññatarabhikkhu: A monk
35. Aññatarabhikkhusutta
35. A monk
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu;
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti.
“Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati;
“monk, you’re defined by what you have an underlying tendency for.
yaṃ nānuseti, na tena saṅkhaṃ gacchatī”ti.
You’re not defined by what you have no underlying tendency for.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpañce, bhante, anuseti tena saṅkhaṃ gacchati.
“If you have an underlying tendency for form, you’re defined by that.
Vedanañce anuseti tena saṅkhaṃ gacchati.
If you have an underlying tendency for sensation …
Saññañce anuseti tena saṅkhaṃ gacchati.
perception …
Saṅkhāre ce anuseti tena saṅkhaṃ gacchati.
co-activities …
Viññāṇañce anuseti tena saṅkhaṃ gacchati.
consciousness, you’re defined by that.
Rūpañce, bhante, nānuseti na tena saṅkhaṃ gacchati.
If you have no underlying tendency for form, you’re not defined by that.
Vedanañce …
If you have no underlying tendency for sensation …
saññañce …
perception …
saṅkhāre ce …
co-activities …
viññāṇañce nānuseti na tena saṅkhaṃ gacchati.
consciousness, you’re not defined by that.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpañce, bhikkhu, anuseti tena saṅkhaṃ gacchati.
If you have an underlying tendency for form, you’re defined by that.
Vedanañce …
If you have an underlying tendency for sensation …
saññañce …
perception …
saṅkhāre ce …
co-activities …
viññāṇañce anuseti tena saṅkhaṃ gacchati.
consciousness, you’re defined by that.
Rūpañce, bhikkhu, nānuseti na tena saṅkhaṃ gacchati.
If you have no underlying tendency for form, you’re not defined by that.
Vedanañce …
If you have no underlying tendency for sensation …
saññañce …
perception …
saṅkhāre ce …
co-activities …
viññāṇañce nānuseti na tena saṅkhaṃ gacchati.
consciousness, you’re not defined by that.
Imassa kho, bhikkhu, mayā saṅkhittena, bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.36 Dutiyaaññatarabhikkhu: A monk (2nd)
36. Dutiyaaññatarabhikkhusutta
36. A monk (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, anuseti taṃ anumīyati;
“monk, you’re measured against what you have an underlying tendency for,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Yaṃ nānuseti na taṃ anumīyati;
You’re not measured against what you have no underlying tendency for,
yaṃ nānumīyati na tena saṅkhaṃ gacchatī”ti.
and you’re not defined by what you’re not measured against.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpañce, bhante, anuseti taṃ anumīyati;
“If you have an underlying tendency for form, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Vedanañce anuseti …
If you have an underlying tendency for sensation …
saññañce anuseti …
perception …
saṅkhāre ce anuseti …
co-activities …
viññāṇañce anuseti taṃ anumīyati;
consciousness, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Rūpañce, bhante, nānuseti na taṃ anumīyati;
If you have no underlying tendency for form, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Vedanañce nānuseti …
If you have no underlying tendency for sensation …
saññañce nānuseti …
perception …
saṅkhāre ce nānuseti …
co-activities …
viññāṇañce nānuseti na taṃ anumīyati;
consciousness, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpañce, bhikkhu, anuseti taṃ anumīyati;
If you have an underlying tendency for form, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Vedanañce, bhikkhu …
If you have an underlying tendency for sensation …
saññañce, bhikkhu …
perception …
saṅkhāre ce, bhikkhu …
co-activities …
viññāṇañce, bhikkhu, anuseti taṃ anumīyati;
consciousness, you’re measured against that,
yaṃ anumīyati tena saṅkhaṃ gacchati.
and you’re defined by what you’re measured against.
Rūpañce, bhikkhu, nānuseti na taṃ anumīyati;
If you have no underlying tendency for form, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Vedanañce nānuseti …
If you have no underlying tendency for sensation …
saññañce nānuseti …
perception …
saṅkhāre ce nānuseti …
co-activities …
viññāṇañce nānuseti na taṃ anumīyati;
consciousness, you’re not measured against that,
yaṃ nānumīyati na tena saṅkhaṃ gacchati.
and you’re not defined by what you’re not measured against.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.37 Ānanda: With Ānanda
37. Ānandasutta
37. With Ānanda
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando … pe …
And then Venerable Ānanda …
ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
sitting to one side, the Buddha said to him:
“Sace taṃ, ānanda, evaṃ puccheyyuṃ:
“Ānanda, suppose they were to ask you:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
‘Reverend Ānanda, what are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’
Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, suppose they were to ask me:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
‘What are the things for which arising is evident, vanishing is evident, and change while persisting is evident?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
‘Reverend, the arising of form is evident, its vanishing is evident, and change while persisting is evident.
Vedanāya …
The arising of sensation …
saññāya …
perception …
saṅkhārānaṃ …
co-activities …
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
consciousness is evident, its vanishing is evident, and change while persisting is evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, ānanda.
“Good, good, Ānanda.
Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
The arising of form is evident, its vanishing is evident, and change while persisting is evident.
Vedanāya …
The arising of sensation …
saññāya …
perception …
saṅkhārānaṃ …
co-activities …
viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
consciousness is evident, its vanishing is evident, and change while persisting is evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.
Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.
That’s how you should answer such a question.”
❧
SN 22.38 Dutiyaānanda: With Ānanda (2nd)
38. Dutiyaānandasutta
38. With Ānanda (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Sitting to one side, the Buddha said to Ānanda:
“Sace taṃ, ānanda, evaṃ puccheyyuṃ:
“Ānanda, suppose they were to ask you:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?
‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident?
Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?
What are the things for which arising, vanishing, and change while persisting will be evident?
Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
What are the things for which arising, vanishing, and change while persisting are evident?’
Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:
“Sir, suppose they were to ask me:
‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?
‘Reverend Ānanda, what are the things for which arising, vanishing, and change while persisting were evident?
Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?
What are the things for which arising, vanishing, and change while persisting will be evident?
Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?
What are the things for which arising, vanishing, and change while persisting are evident?’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ:
I’d answer like this:
‘yaṃ kho, āvuso, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;
‘Whatever form has passed, ceased, and perished,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Yā vedanā atītā niruddhā vipariṇatā;
Whatever sensation …
tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṃ paññāyittha.
Yā saññā …
perception …
ye saṅkhārā atītā niruddhā vipariṇatā;
co-activities …
tesaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;
consciousness has passed, ceased, and changed,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
These the things for which arising, vanishing, and change while persisting were evident.
Yaṃ kho, āvuso, rūpaṃ ajātaṃ apātubhūtaṃ;
Whatever form is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Yā vedanā ajātā apātubhūtā;
Whatever sensation …
tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṃ paññāyissati.
Yā saññā … pe …
perception …
ye saṅkhārā ajātā apātubhūtā;
co-activities …
tesaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;
consciousness is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
These are the things for which arising, vanishing, and change while persisting will be evident.
Yaṃ kho, āvuso, rūpaṃ jātaṃ pātubhūtaṃ;
Whatever form has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
its arising, vanishing, and change while persisting is evident.
Yā vedanā jātā pātubhūtā … pe …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā jātā pātubhūtā;
co-activities …
tesaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
consciousness has been born, and has appeared, its arising, vanishing, and change while persisting are evident.
Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.’
Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, ānanda.
“Good, good, Ānanda.
Yaṃ kho, ānanda, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;
‘Whatever form has passed, ceased, and perished,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Yā vedanā …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā …
co-activities …
yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;
consciousness has passed, ceased, and changed,
tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
its arising, vanishing, and change while persisting were evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.
These the things for which arising, vanishing, and change while persisting were evident.
Yaṃ kho, ānanda, rūpaṃ ajātaṃ apātubhūtaṃ;
Whatever form is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Yā vedanā …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā …
co-activities …
yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;
consciousness is not yet born, and has not yet appeared,
tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
its arising, vanishing, and change while persisting will be evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.
These are the things for which arising, vanishing, and change while persisting will be evident.
Yaṃ kho, ānanda, rūpaṃ jātaṃ pātubhūtaṃ;
Whatever form has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
its arising, vanishing, and change while persisting are evident.
Yā vedanā jātā pātubhūtā …
Whatever sensation …
yā saññā …
perception …
ye saṅkhārā …
co-activities …
yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ;
consciousness has been born, and has appeared,
tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.
its arising, vanishing, and change while persisting are evident.
Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.
These are the things for which arising is evident, vanishing is evident, and change while persisting is evident.
Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.
That’s how you should answer such a question.”
end of section [22.38 - SN 22.38 Dutiyaānanda: With Ānanda (2nd)] ❧
SN 22.39 Anudhamma: In Line With the Dharmas
39. Anudhammasutta
39. In Line With the Dharmas
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas.
yaṃ rūpe nibbidābahulo vihareyya, vedanāya nibbidābahulo vihareyya, saññāya nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya.
They should live full of disenchantment for form, sensation, perception, co-activities, and consciousness.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti,
Living in this way, they completely understand form, sensation, perception, co-activities, and consciousness.
so rūpaṃ parijānaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā,
Completely understanding form, sensation, perception, co-activities, and consciousness, they’re freed from these things.
parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”
SN 22.40 Dutiyaanudhamma: In Line with the Dharmas (2nd)
40. Dutiyaanudhammasutta
40. In Line with the Dharmas (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya … pe …
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing impermanence in form, sensation, perception, co-activities, and consciousness. …
parimuccati dukkhasmāti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.41 Tatiyaanudhamma: In Line with the Dharmas (3rd)
41. Tatiyaanudhammasutta
41. In Line with the Dharmas (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe dukkhānupassī vihareyya … pe …
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing suffering in form, sensation, perception, co-activities, and consciousness. …
parimuccati dukkhasmāti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.42 Catutthaanudhamma: In Line with the Dharmas (4th)
42. Catutthaanudhammasutta
42. In Line with the Dharmas (4th)
Sāvatthinidānaṃ.
At Sāvatthī.
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya … saññāya … saṅkhāresu … viññāṇe anattānupassī vihareyya.
“monks, when a monk is practicing in line with the Dharmas, this is what’s in line with the Dharmas. They should live observing not-self in form, sensation, perception, co-activities, and consciousness. …
Yo rūpe anattānupassī viharanto … pe … rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. Dasamaṃ.
They’re freed from suffering, I say.”
end of section [22..4.. - SN 22 vagga 4 Natumhāka: It’s Not Yours] ❧
+ § – SN 22 vagga 5 Attadīpa: Be Your Own Island+ all - all
5. Attadīpavagga
5. Be Your Own Island
SN 22.43 Attadīpa: Be Your Own Island
43. Attadīpasutta
43. Be Your Own Island
Sāvatthinidānaṃ.
At Sāvatthī.
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
“monks, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Attadīpānaṃ, bhikkhave, viharataṃ attasaraṇānaṃ anaññasaraṇānaṃ, dhammadīpānaṃ dhammasaraṇānaṃ anaññasaraṇānaṃ yoni upaparikkhitabbā ‘Kiṃjātikā sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā’ti?
When you live like this, you should examine the cause: ‘From what are sorrow, lamentation, pain, sadness, and distress born and produced?’
Kiṃjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā?
And, monks, from what are sorrow, lamentation, pain, sadness, and distress born and produced?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati, aññathā ca hoti.
But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ.
They regard sensation as self …
Tassa sā vedanā vipariṇamati, aññathā ca hoti.
Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparideva … pe … pāyāsā.
Saññaṃ attato samanupassati …
They regard perception as self …
saṅkhāre attato samanupassati …
They regard co-activities as self …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati, aññathā ca hoti.
But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.
which gives rise to sorrow, lamentation, pain, sadness, and distress.
Rūpassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva rūpaṃ etarahi ca sabbaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhamman’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with proper understanding that all form, whether past or present, is impermanent, suffering, and perishable.
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.
Vedanāya tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of sensation …
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Saññāya …
perception …
saṅkhārānaṃ tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
co-activities …
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati.
Viññāṇassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, ‘pubbe ceva viññāṇaṃ etarahi ca sabbaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhamman’ti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.
consciousness—its perishing, fading away, and cessation—and you truly see with proper understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable.
Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti.
When these things are given up there’s no anxiety. Without anxiety you live happily. A monk who lives happily is said to be nirvana'd in that respect.”
SN 22.44 Paṭipadā: Practice
44. Paṭipadāsutta
44. Practice
Sāvatthinidānaṃ.
At Sāvatthī.
“Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṃ desessāmi, sakkāyanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you the practice that leads to the origin of identity and the practice that leads to the cessation of identity.
Taṃ suṇātha.
Listen …
Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā?
And what is the practice that leads to the origin of identity?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ attato …
They regard sensation as self …
saññaṃ …
They regard perception as self …
saṅkhāre …
They regard co-activities as self …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ayaṃ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti.
This is called the practice that leads to the origin of identity.
Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti.
And that’s why it’s called a way of seeing things that leads to the origin of suffering.
Ayamevettha attho.
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?
And what is the practice that leads to the cessation of identity?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
It’s when an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.
They don’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṃ attato …
They don’t regard sensation as self …
na saññaṃ …
They don’t regard perception as self …
na saṅkhāre …
They don’t regard co-activities as self …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Ayaṃ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti.
This is called the practice that leads to the cessation of identity.
Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti.
And that’s why it’s called a way of seeing things that leads to the cessation of suffering.”
Ayamevettha attho”ti.
SN 22.45 Anicca: Impermanence
45. Aniccasutta
45. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi.
Seeing truly with right understanding like this, the mind becomes dispassionate and freed from asinine-inclinations by not grasping.
Vedanā aniccā …
sensation is impermanent …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi.
Seeing truly with right understanding like this, the mind becomes dispassionate and freed from asinine-inclinations by not grasping.
Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi, vedanādhātuyā … pe …
If a monk’s mind is dispassionate towards the form element, the sensation element,
saññādhātuyā …
the perception element,
saṅkhāradhātuyā …
the co-activities element,
viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi.
and the consciousness element, it’s freed from asinine-inclinations by not grasping.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 22.46 Dutiyaanicca: Impermanence (2nd)
46. Dutiyaaniccasutta
46. Impermanence (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā aniccā …
sensation is impermanent …
saññā aniccā …
Perception is impermanent …
saṅkhārā aniccā …
co-activities are impermanent …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya passato pubbantānudiṭṭhiyo na honti.
Seeing truly with right understanding like this, they have no theories about the past.
Pubbantānudiṭṭhīnaṃ asati, aparantānudiṭṭhiyo na honti.
Not having theories about the past, they have no theories about the future.
Aparantānudiṭṭhīnaṃ asati, thāmaso parāmāso na hoti.
Not having theories about the future, they don’t obstinately stick to them.
Thāmase parāmāse asati rūpasmiṃ …
Not misapprehending, the mind becomes dispassionate towards form,
vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇasmiṃ cittaṃ virajjati vimuccati anupādāya āsavehi.
and consciousness; it’s freed from asinine-inclinations by not grasping.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 22.47 Samanupassanā: Ways of Regarding
47. Samanupassanāsutta
47. Ways of Regarding
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ attānaṃ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṃ vā aññataraṃ.
“monks, whatever ascetics and brahmins regard various kinds of things as self, all regard the five grasping aggregates, or one of them.
Katame pañca?
What five?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṃ hoti.
So they’re not rid of this way of regarding things and the conceit ‘I am’.
‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyānaṃ avakkanti hoti—
As long as they’re not rid of the conceit ‘I am’, the five faculties are conceived—
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa.
the eye, ear, nose, tongue, and body.
Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu.
The mind, thoughts, and the element of ignorance are all present.
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti;
Struck by sensations born of contact with ignorance, an uneducated ordinary person thinks ‘I am’,
‘ayamahamasmī’tipissa hoti;
‘I am this’,
‘bhavissan’tipissa hoti;
‘I will be’,
‘na bhavissan’tipissa hoti;
‘I will not be’,
‘rūpī bhavissan’tipissa hoti;
‘I will have form’,
‘arūpī bhavissan’tipissa hoti;
‘I will be formless’,
‘saññī bhavissan’tipissa hoti;
‘I will be percipient’,
‘asaññī bhavissan’tipissa hoti;
‘I will not be percipient’,
‘nevasaññīnāsaññī bhavissan’tipissa hoti.
‘I will be neither percipient nor non-percipient’.
Tiṭṭhanteva kho, bhikkhave, tattheva pañcindriyāni.
The five faculties stay right where they are.
Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati.
But an educated noble-one's-disciple gives up ignorance about them and gives rise to knowledge.
Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti;
With the fading away of ignorance and the arising of knowledge, they don’t think ‘I am’,
‘ayamahamasmī’tipissa na hoti;
‘I am this’,
‘bhavissan’ti …
‘I will be’,
‘na bhavissan’ti …
‘I will not be’,
rūpī …
‘I will have form’,
arūpī …
‘I will be formless’,
saññī …
‘I will be percipient’,
asaññī …
‘I will be non-percipient’,
‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti.
‘I will be neither percipient nor non-percipient’.”
❧
SN 22.48 Khandha: Aggregates
48. Khandhasutta
48. Aggregates
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca.
“monks, I will teach you the five aggregates and the five grasping aggregates.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, pañcakkhandhā?
And what are the five aggregates?
Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā … pe …
Any kind of sensation at all …
yā kāci saññā …
Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā … pe … ayaṃ vuccati saṅkhārakkhandho.
Any kind of co-activities at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ime vuccanti, bhikkhave, pañcakkhandhā.
These are called the five aggregates.
Katame ca, bhikkhave, pañcupādānakkhandhā?
And what are the five grasping aggregates?
Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati rūpupādānakkhandho.
Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by asinine-inclinations and is prone to being grasped: this is called the aggregate of form connected with grasping.
Yā kāci vedanā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati vedanupādānakkhandho.
Any kind of sensation at all …
Yā kāci saññā … pe … yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati saññupādānakkhandho.
Any kind of perception at all …
Ye keci saṅkhārā … pe … sāsavā upādāniyā, ayaṃ vuccati saṅkhārupādānakkhandho.
Any kind of co-activities at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati viññāṇupādānakkhandho.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, which is accompanied by asinine-inclinations and is prone to being grasped: this is called the aggregate of consciousness connected with grasping.
Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti.
These are called the five grasping aggregates.”
49. Soṇasutta
49. With Soṇa
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami … pe …
Then the householder Soṇa went up to the Buddha …
ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca:
The Buddha said to him:
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;
“Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’,
‘sadisohamasmī’ti vā samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’ti vā samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa adassanā?
What is that but a failure to see truly?
Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti;
Based on sensation …
‘sadisohamasmī’ti vā samanupassanti;
‘hīnohamasmī’ti vā samanupassanti;
kimaññatra yathābhūtassa adassanā?
Aniccāya saññāya …
perception …
aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti;
co-activities …
‘sadisohamasmī’ti vā samanupassanti;
‘hīnohamasmī’ti vā samanupassanti;
kimaññatra yathābhūtassa adassanā?
Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti;
consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’,
‘sadisohamasmī’ti vā samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’ti vā samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa adassanā?
What is that but a failure to see truly?
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;
There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’,
‘sadisohamasmī’tipi na samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’tipi na samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa dassanā?
What is that but seeing truly?
Aniccāya vedanāya …
Based on sensation …
aniccāya saññāya …
perception …
aniccehi saṅkhārehi …
co-activities …
aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti;
consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’,
‘sadisohamasmī’tipi na samanupassanti;
or ‘I’m equal’,
‘hīnohamasmī’tipi na samanupassanti;
or ‘I’m worse’.
kimaññatra yathābhūtassa dassanā?
What is that but seeing truly?
Taṃ kiṃ maññasi, soṇa,
What do you think, Soṇa?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is sensation …
“Aniccā, bhante” …
“saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, soṇa, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So, Soṇa, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
end of section [22.49 - SN 22.49 Soṇa: With Soṇa] ❧
SN 22.50 Dutiyasoṇa: With Soṇa (2nd)
50. Dutiyasoṇasutta
50. With Soṇa (2nd)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca:
Then the householder Soṇa went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ nappajānanti, rūpasamudayaṃ nappajānanti, rūpanirodhaṃ nappajānanti, rūpanirodhagāminiṃ paṭipadaṃ nappajānanti;
“Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti;
They don’t understand sensation …
saññaṃ nappajānanti … pe …
perception …
saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti;
co-activities …
viññāṇaṃ nappajānanti, viññāṇasamudayaṃ nappajānanti, viññāṇanirodhaṃ nappajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānanti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ pajānanti, rūpasamudayaṃ pajānanti, rūpanirodhaṃ pajānanti, rūpanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ pajānanti … pe …
They do understand sensation …
saññaṃ pajānanti …
perception …
saṅkhāre pajānanti …
co-activities …
viññāṇaṃ pajānanti, viññāṇasamudayaṃ pajānanti, viññāṇanirodhaṃ pajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānanti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 22.51 Nandikkhaya: The End of Relishing
51. Nandikkhayasutta
51. The End of Relishing
Sāvatthinidānaṃ.
At Sāvatthī.
“Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.
“monks, form really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is freed, and is said to be well freed.
Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.
sensation …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Aniccaññeva, bhikkhave, bhikkhu saññaṃ aniccanti passati … pe …
Perception …
anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi.
co-activities …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Aniccaññeva, bhikkhave, bhikkhu viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi.
Consciousness really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is freed, and is said to be well freed.”
SN 22.52 Dutiyanandikkhaya: The End of Relishing (2nd)
52. Dutiyanandikkhayasutta
52. The End of Relishing (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha.
“monks, properly attend to form. Truly see the impermanence of form.
Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati.
When a monk does this, they grow disenchanted with form.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is freed, and is said to be well freed.
Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha.
Properly attend to sensation …
Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Saññaṃ bhikkhave …
perception …
saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha.
co-activities …
Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati.
Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha.
consciousness. Truly see the impermanence of consciousness.
Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati.
When a monk does this, they grow disenchanted with consciousness.
Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo.
When relishing ends, greed ends. When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is freed, and is said to be well freed.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..5.. - SN 22 vagga 5 Attadīpa: Be Your Own Island] ❧
+ § – SN 22 vagga 6 Upaya: Involvement+ all - all
6. Upayavagga
6. Involvement
SN 22.53 Upaya: Involvement
53. Upayasutta
53. Involvement
Sāvatthinidānaṃ.
At Sāvatthī.
“Upayo, bhikkhave, avimutto, anupayo vimutto.
“monks, if you’re involved, you’re not free. If you’re not involved, you’re free.
Rūpupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā … pe …
Or consciousness would remain involved with sensation …
saññupayaṃ vā … pe …
Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Or as long as consciousness remains, it would remain involved with co-activities, supported by co-activities, grounded on co-activities. And with a sprinkle of relishing, it would grow, increase, and mature.
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
‘Apart from form, sensation, perception, and co-activities, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.
If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhave …
If a monk has given up greed for the sensation element …
saññādhātuyā ce, bhikkhave …
perception element …
saṅkhāradhātuyā ce, bhikkhave …
co-activities element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.
consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
54. Bījasutta
54. A Seed
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcimāni, bhikkhave, bījajātāni.
“monks, there are five kinds of plants propagated from seeds.
Katamāni pañca?
What five?
Mūlabījaṃ, khandhabījaṃ, aggabījaṃ, phalubījaṃ, bījabījaññeva pañcamaṃ.
Plants propagated from roots, stems, cuttings, or joints; and those from regular seeds are the fifth.
Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni sukhasayitāni, pathavī ca nāssa, āpo ca nāssa;
Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. But there’s no soil or water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?
Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“No hetaṃ, bhante”.
“No, sir.”
“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni … pe … sukhasayitāni, pathavī ca assa, āpo ca assa;
“Suppose these five kinds of plants propagated from seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there is soil and water.
api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?
Then would these five kinds of plants propagated from seeds reach growth, increase, and maturity?”
“Evaṃ, bhante”.
“Yes, sir.”
“Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā.
“The four grounds of consciousness should be seen as like the earth element.
Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo.
Relishing and greed should be seen as like the water element.
Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ.
Consciousness with its fuel should be seen as like the five kinds of plants propagated from seeds.
Rūpupayaṃ, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, grounded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …
Or consciousness would remain involved with sensation …
saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya … pe …
Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Or as long as consciousness remains, it would remain involved with co-activities, supported by co-activities, grounded on co-activities. And with a sprinkle of relishing, it would grow, increase, and mature.
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose you say:
‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
‘Apart from form, sensation, perception, and co-activities, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.
If a monk has given up greed for the form element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce …
If a monk has given up greed for the sensation element …
saññādhātuyā ce …
perception element …
saṅkhāradhātuyā ce …
co-activities element …
viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.
consciousness element,
Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
❧
SN 22.55 Udāna: An Inspired Saying
55. Udānasutta
55. An Inspired Saying
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā udānaṃ udānesi:
There the Buddha spoke these words of inspiration:
“‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
“‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.
A monk who makes such a resolution can cut off the five lower fetters.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
“But sir, how
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti?
can a monk who makes such a resolution cut off the five lower fetters?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī … pe …
“monk, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is impermanent—as impermanent.
aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti,
They don’t truly understand sensation …
aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti,
perception …
anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti,
co-activities …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is suffering—as suffering.
dukkhaṃ vedanaṃ …
They don’t truly understand sensation …
dukkhaṃ saññaṃ …
perception …
dukkhe saṅkhāre …
co-activities …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is suffering—as suffering.
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is not-self—as not-self.
anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti,
They don’t truly understand sensation …
anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti,
perception …
anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti,
co-activities …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti,
They don’t truly understand form—which is conditioned—as conditioned.
saṅkhataṃ vedanaṃ …
They don’t truly understand sensation …
saṅkhataṃ saññaṃ …
perception …
saṅkhate saṅkhāre …
co-activities …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti.
They don’t truly understand that form will disappear.
Vedanā vibhavissati …
They don’t truly understand that sensation …
saññā vibhavissati …
perception …
saṅkhārā vibhavissanti …
co-activities …
viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.
consciousness will disappear.
Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati … pe …
They don’t regard form as self …
na vedanaṃ …
They don’t regard sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati.
consciousness as self.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …
They truly understand sensation …
aniccaṃ saññaṃ …
perception …
anicce saṅkhāre …
co-activities …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ … pe … dukkhaṃ viññāṇaṃ …
They truly understand form … sensation … perception … co-activities … consciousness—which is suffering—as suffering.
anattaṃ rūpaṃ … pe … anattaṃ viññāṇaṃ …
They truly understand form … sensation … perception … co-activities … consciousness—which is not-self—as not-self.
saṅkhataṃ rūpaṃ … pe … saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.
They truly understand form … sensation … perception … co-activities … consciousness—which is conditioned—as conditioned.
Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti.
They truly understand that form will disappear.
Vedanā …
They truly understand that sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.
consciousness will disappear.
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu,
It’s because of the disappearance of form, sensation, perception, co-activities, and consciousness that a monk who makes such a resolution—
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti—
‘It might not be, and it might not be mine. It will not be, and it will not be mine’—
evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.
can cut off the five lower fetters.”
“Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.
“Sir, a monk who makes such a resolution can cut off the five lower fetters.
“Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?
But how are they to know and see in order to end the asinine-inclinations in the present life?”
“Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati.
“monk, an uneducated ordinary person worries about things that aren’t a worry.
Tāso heso bhikkhu assutavato puthujjanassa:
For an uneducated ordinary person worries:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati.
An educated noble-one's-disciple doesn’t worry about things that aren’t a worry.
Na heso, bhikkhu, tāso sutavato ariyasāvakassa:
For an educated noble-one's-disciple doesn’t worry:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
As long as consciousness remains, it would remain involved with form, supported by form, founded on form. And with a sprinkle of relishing, it would grow, increase, and mature.
Vedanupayaṃ vā, bhikkhu …
Or consciousness would remain involved with sensation …
saññupayaṃ vā, bhikkhu …
Or consciousness would remain involved with perception …
saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.
Or consciousness would remain involved with co-activities, supported by co-activities, grounded on co-activities. And with a sprinkle of relishing, it would grow, increase, and mature.
Yo, bhikkhu, evaṃ vadeyya:
monks, suppose you say:
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.
‘Apart from form, sensation, perception, and co-activities, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’ That is not possible.
Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
If a monk has given up greed for the form element, the support is cut off, and there is no foundation for consciousness.
Vedanādhātuyā ce, bhikkhu, bhikkhuno …
If a monk has given up greed for the sensation element …
saññādhātuyā ce, bhikkhu, bhikkhuno …
perception element …
saṅkhāradhātuyā ce, bhikkhu, bhikkhuno …
co-activities element …
viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.
consciousness element, the support is cut off, and there is no foundation for consciousness.
Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ.
Since that consciousness has no foundation, it doesn’t increase; with no power to regenerate, it is freed.
Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Being free, it’s stable. Being stable, it’s content. Being content, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.
The ending of the asinine-inclinations is for one who knows and sees this.”
end of section [22.55 - SN 22.55 Udāna: An Inspired Saying] ❧
SN 22.56 Upādānaparipavatta: Perspectives
56. Upādānaparipavattasutta
56. Perspectives
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
The grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
As long as I didn’t truly understand these five grasping aggregates from four perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke … pe …
But when I did truly understand these five grasping aggregates from four perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.
Kathañca catuparivaṭṭaṃ?
And how are there four perspectives?
Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ;
I directly knew form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ …
I directly knew sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Katamañca, bhikkhave, rūpaṃ?
And what is form?
Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ.
The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.
This is called form.
Āhārasamudayā rūpasamudayo;
Form originates from food.
āhāranirodhā rūpanirodho.
When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya … pe … evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.
Katamā ca, bhikkhave, vedanā?
And what is sensation?
Chayime, bhikkhave, vedanākāyā—
There are these six classes of sensation:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
sensation born of contact through the eye, ear, nose, tongue, body, and mind.
Ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.
Phassasamudayā vedanāsamudayo;
sensation originates from contact.
phassanirodhā vedanānirodho.
When contact ceases, sensation ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.
Katamā ca, bhikkhave, saññā?
And what is perception?
Chayime, bhikkhave, saññākāyā—
There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.
This is called perception.
Phassasamudayā saññāsamudayo;
Perception originates from contact.
phassanirodhā saññānirodho.
When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.
Katame ca, bhikkhave, saṅkhārā?
And what are co-activities?
Chayime, bhikkhave, cetanākāyā—
There are these six classes of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.
intention regarding sights, sounds, smells, tastes, touches, and thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-activities.
Phassasamudayā saṅkhārasamudayo;
co-activities originate from contact.
phassanirodhā saṅkhāranirodho.
When contact ceases, co-activities cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-activities is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.
Katamañca, bhikkhave, viññāṇaṃ?
And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—
There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;
Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.
When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti.
For consummate ones, there is no cycle of rebirths to be found.”
end of section [22.56 - SN 22.56 Upādānaparipavatta: Perspectives] ❧
SN 22.57 Sattaṭṭhāna: Seven Cases
57. Sattaṭṭhānasutta
57. Seven Cases
Sāvatthinidānaṃ.
At Sāvatthī.
“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.
“monks, in this Dharma and training a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.
Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?
And how is a monk skilled in seven cases?
Idha, bhikkhave, bhikkhu rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti;
It’s when a monk understands form, its origin, its cessation, and the practice that leads to its cessation.
rūpassa assādaṃ pajānāti, rūpassa ādīnavaṃ pajānāti, rūpassa nissaraṇaṃ pajānāti;
They understand form’s gratification, drawback, and escape.
vedanaṃ pajānāti …
They understand sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti;
consciousness, its origin, its cessation, and the practice that leads to its cessation.
viññāṇassa assādaṃ pajānāti, viññāṇassa ādīnavaṃ pajānāti, viññāṇassa nissaraṇaṃ pajānāti.
They understand consciousness’s gratification, drawback, and escape.
Katamañca, bhikkhave, rūpaṃ?
And what is form?
Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ.
The four primary elements, and form derived from the four primary elements.
Idaṃ vuccati, bhikkhave, rūpaṃ.
This is called form.
Āhārasamudayā rūpasamudayo;
Form originates from food.
āhāranirodhā rūpanirodho.
When food ceases, form ceases.
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of form is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from form: this is its gratification.
ayaṃ rūpassa assādo.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—
That form is impermanent, suffering, and perishable: this is its drawback.
ayaṃ rūpassa ādīnavo.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—
Removing and giving up desire and greed for form: this is its escape.
idaṃ rūpassa nissaraṇaṃ.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding form: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ rūpassa assādaṃ abhiññāya, evaṃ rūpassa ādīnavaṃ abhiññāya, evaṃ rūpassa nissaraṇaṃ abhiññāya rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.
Katamā ca, bhikkhave, vedanā?
And what is sensation?
Chayime, bhikkhave, vedanākāyā—
There are these six classes of sensation:
cakkhusamphassajā vedanā … pe …
sensation born of eye contact …
manosamphassajā vedanā.
sensation born of mind contact.
Ayaṃ vuccati, bhikkhave, vedanā.
This is called sensation.
Phassasamudayā vedanāsamudayo;
sensation originates from contact.
phassanirodhā vedanānirodho.
When contact ceases, sensation ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from sensation: this is its gratification.
ayaṃ vedanāya assādo.
Yā vedanā aniccā dukkhā vipariṇāmadhammā—
That sensation is impermanent, suffering, and perishable: this is its drawback.
ayaṃ vedanāya ādīnavo.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ—
Removing and giving up desire and greed for sensation: this is its escape. …
idaṃ vedanāya nissaraṇaṃ.
Katamā ca, bhikkhave, saññā?
And what is perception?
Chayime, bhikkhave, saññākāyā—
There are these six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
perceptions of sights, sounds, smells, tastes, touches, and thoughts.
Ayaṃ vuccati, bhikkhave, saññā.
This is called perception.
Phassasamudayā saññāsamudayo;
Perception originates from contact.
phassanirodhā saññānirodho.
When contact ceases, perception ceases.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of perceptions is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi … pe …
vaṭṭaṃ tesaṃ natthi paññāpanāya.
Katame ca, bhikkhave, saṅkhārā?
And what are co-activities?
Chayime, bhikkhave, cetanākāyā—
There are these six classes of intention:
rūpasañcetanā … pe …
intention regarding sights …
dhammasañcetanā.
intention regarding thoughts.
Ime vuccanti, bhikkhave, saṅkhārā.
These are called co-activities.
Phassasamudayā saṅkhārasamudayo;
co-activities originate from contact.
phassanirodhā saṅkhāranirodho.
When contact ceases, co-activities cease.
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of co-activities is simply this noble eightfold path …
sammādiṭṭhi … pe … sammāsamādhi.
Katamañca, bhikkhave, viññāṇaṃ?
And what is consciousness?
Chayime, bhikkhave, viññāṇakāyā—
There are these six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.
eye, ear, nose, tongue, body, and mind consciousness.
Idaṃ vuccati, bhikkhave, viññāṇaṃ.
This is called consciousness.
Nāmarūpasamudayā viññāṇasamudayo;
Consciousness originates from name and form.
nāmarūpanirodhā viññāṇanirodho.
When name and form cease, consciousness ceases.
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from consciousness: this is its gratification.
ayaṃ viññāṇassa assādo.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—
That consciousness is impermanent, suffering, and perishable: this is its drawback.
ayaṃ viññāṇassa ādīnavo.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—
Removing and giving up desire and greed for consciousness: this is its escape.
idaṃ viññāṇassa nissaraṇaṃ.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.
its gratification, drawback, and escape—and are practicing for disenchantment, dispassion, and cessation regarding consciousness: they are practicing well.
Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.
Those who practice well have a firm footing in this Dharma and training.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;
evaṃ viññāṇassa assādaṃ abhiññāya, evaṃ viññāṇassa ādīnavaṃ abhiññāya, evaṃ viññāṇassa nissaraṇaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.
its gratification, drawback, and escape—and due to disenchantment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.
Ye suvimuttā, te kevalino.
Those who are well freed are consummate ones.
Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.
For consummate ones, there is no cycle of rebirths to be found.
Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.
That’s how a monk is skilled in seven cases.
Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?
And how does a monk examine in three ways?
Idha, bhikkhave, bhikkhu dhātuso upaparikkhati, āyatanaso upaparikkhati, paṭiccasamuppādaso upaparikkhati.
It’s when a monk examines the elements, sense fields, and dependent origination.
Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.
That’s how a monk examines in three ways.
Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī, imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.
In this Dharma and training, a monk who is skilled in seven cases and who examines in three ways is called consummate, accomplished, a supreme person.”
end of section [22.57 - SN 22.57 Sattaṭṭhāna: Seven Cases] ❧
SN 22.58 Sammāsambuddha: The Fully Awakened Buddha
58. Sammāsambuddhasutta
58. The Fully Awakened Buddha
Sāvatthinidānaṃ.
At Sāvatthī.
“Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.
“monks, a Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding form. They’re called a monk freed by wisdom.
Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.
… sensation …
Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā … pe … paññāvimuttoti vuccati.
Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya …
perception …
saṅkhārānaṃ …
co-activities …
viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati.
A Realized One, a perfected one, a fully awakened Buddha is freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a fully awakened Buddha.
Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
A monk freed by wisdom is also freed by not grasping, due to disenchantment, dispassion, and cessation regarding consciousness. They’re called a monk freed by wisdom.
Tatra kho, bhikkhave, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti?
What, then, is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido;
“A Realized One, a perfected one, a fully awakened Buddha gives rise to the unarisen path, gives birth to the unborn path, and explains the unexplained path. They know the path, understand the path, and are experts in the path.
maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā.
And now the disciples live following the path; they acquire it later.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.
This is the difference between a Realized One, a perfected one, a fully awakened Buddha, and a monk freed by wisdom.”
+ SN 22.59 An-atta-lakkhaṇa: The Characteristic of Not-Self (2023 SP-FLUENT translation by frankk derived from B. Sujato ) FLP SN-q 22.59.1 - SN 22.59.1 – (1. 5uk are not-self, they don’t follow your wishes)
SN-q 22.59.2 - SN 22.59.2 – (2. 5uk are not-self because they’re im-permanent)
SN-q 22.59.3 - SN 22.59.3 – (3. eleven ways of comprehensively not selfing 5uk)
SN-q 22.59.4 - SN 22.59.4 – (4. nibbida → virāga → nirvana: first 5 monks become arahants)
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
There the Buddha addressed the group of five monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
§59.1 – SN 22.59.1 – (1.5ukare not-self, they don’t follow your wishes)
“Rūpaṃ, bhikkhave, anattā.
“monks, form is not-self.
Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe:
For if form were self, it wouldn’t lead to affliction. And you could compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
‘May my form be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe:
But because form is not-self, it leads to affliction. And you can’t compel form:
‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.
‘May my form be like this! May it not be like that!’
Vedanā anattā.
sensation is not-self …
Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya:
‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.
Saññā anattā … pe …
Perception is not-self …
saṅkhārā anattā.
co-activities are not-self …
Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.
Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu:
‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti.
Viññāṇaṃ anattā.
Consciousness is not-self.
Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe:
For if consciousness were self, it wouldn’t lead to affliction. And you could compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.
‘May my consciousness be like this! May it not be like that!’
Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe:
But because consciousness is not-self, it leads to affliction. And you can’t compel consciousness:
‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.
‘May my consciousness be like this! May it not be like that!’
§59.2 – SN 22.59.2 – (2.5ukare not-self because they’re im-permanent)
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation permanent or impermanent?” …
saññā …
“Is perception permanent or impermanent?” …
saṅkhārā …
“Are co-activities permanent or impermanent?” …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Is consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
§59.3 – SN 22.59.3 – (3. eleven ways of comprehensively not selfing 5uk)
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā … pe … yā dūre santike vā, sabbā vedanā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Any kind of sensation at all …
Yā kāci saññā … pe …
Any kind of perception at all …
ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā … pe … ye dūre santike vā, sabbe saṅkhārā: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Any kind of co-activities at all …
Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
You should truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
§59.4 – SN 22.59.4 – (4. nibbida → virāga → nirvana: first 5 monks become arahants)
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
Seeing this, a learned noble-one's-disciple becomes
rūpasmim-pi nibbindati,
disenchanted with form,
vedanāya-pi nibbindati,
disenchanted with sensations,
saññāya-pi nibbindati,
disenchanted with perception,
saṅkhāresu-pi nibbindati,
disenchanted with co-activities,
viññāṇasmim-pi nibbindati.
disenchanted with consciousness.
Nibbindaṃ virajjati;
Being disenchanted, desire fades away.
vi-rāgā vimuccati;
through dis-passion, [his mind] is liberated.
vimuttasmiṁ
When it is liberated,
vimuttam·iti
he has the knowledge,
ñāṇaṁ hoti.
“[my mind] is liberated.”
‘Khīṇā jāti,
‘Rebirth is destroyed.
vusitaṁ brahma-cariyaṁ,
The holy life has been lived,
kataṁ karaṇīyaṁ,
what had to be done has been done.
nāparaṁ itthattāyā’ti
there is no return to any state of existence.
pajānātī”ti.
He lucidly-discerns that.
§59.10 – (five original monks become arahants using hearing faculty andV&V💭thoughts)
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.
Satisfied, the group of five monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.
And while this discourse was being spoken, the minds of the group of five monks were freed from asinine-inclinations by not grasping.
end of section [22.59 - SN 22.59 An-atta-lakkhaṇa: The Characteristic of Not-Self] ❧
SN 22.60 Mahāli: With Mahāli
60. Mahālisutta
60. With Mahāli
Evaṃ me sutaṃ—
So I have heard.
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.
Atha kho mahāli licchavi yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca:
Then Mahāli the Licchavi went up to the Buddha … and said to him:
“Pūraṇo, bhante, kassapo evamāha:
“Sir, Pūraṇa Kassapa says this:
‘natthi hetu natthi paccayo sattānaṃ saṅkilesāya;
‘There is no cause or condition for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti.
Sentient beings are corrupted without cause or reason.
Natthi hetu natthi paccayo sattānaṃ visuddhiyā;
There’s no cause or condition for the purification of sentient beings.
ahetū appaccayā sattā visujjhantī’ti.
Sentient beings are purified without cause or reason.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Atthi, mahāli, hetu atthi paccayo sattānaṃ saṅkilesāya;
“Mahāli, there is a cause and condition for the corruption of sentient beings.
sahetū sappaccayā sattā saṅkilissanti.
Sentient beings are corrupted with cause and reason.
Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā;
There is a cause and condition for the purification of sentient beings.
sahetū sappaccayā sattā visujjhantī”ti.
Sentient beings are purified with cause and reason.”
“Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṅkilesāya;
“But sir, what is the cause and condition for the corruption of sentient beings?
kathaṃ sahetū sappaccayā sattā saṅkilissantī”ti?
How are sentient beings corrupted with cause and reason?”
“Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ.
“Mahāli, if form were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti;
But because form is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.
Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya;
This is a cause and condition for the corruption of sentient beings.
evaṃ sahetū sappaccayā sattā saṅkilissanti.
This is how sentient beings are corrupted with cause and reason.
Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ.
If sensation …
Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.
Saññā ca hidaṃ, mahāli … pe …
perception …
saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ.
co-activities …
Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti;
sārāgā saṃyujjanti;
saṃyogā saṅkilissanti.
Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṅkilesāya.
Evampi sahetū sappaccayā sattā saṅkilissanti.
Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ.
consciousness were exclusively painful—soaked and steeped in pain and not steeped in pleasure—sentient beings wouldn’t lust after it.
Yasmā ca kho, mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti;
But because consciousness is pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings do lust after it.
sārāgā saṃyujjanti; saṃyogā saṅkilissanti.
Since they lust after it, they’re caught up in it, and so they become corrupted.
Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṅkilesāya.
This is a cause and condition for the corruption of sentient beings.
Evampi sahetū sappaccayā sattā saṅkilissantī”ti.
This is how sentient beings are corrupted with cause and reason.”
“Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā;
“But sir, what is the cause and condition for the purification of sentient beings?
kathaṃ sahetū sappaccayā sattā visujjhantī”ti?
How are sentient beings purified with cause and reason?”
“Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ.
“Mahāli, if form were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti;
But because form is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.
Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.
This is a cause and condition for the purification of sentient beings.
Evaṃ sahetū sappaccayā sattā visujjhanti.
This is how sentient beings are purified with cause and reason.
Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa … pe …
If sensation …
saññā ca hidaṃ, mahāli … pe …
perception …
saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu … pe …
co-activities …
viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ.
consciousness were exclusively pleasurable—soaked and steeped in pleasure and not steeped in pain—sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti;
But because consciousness is painful—soaked and steeped in pain and not steeped in pleasure—sentient beings do grow disenchanted with it.
nibbindaṃ virajjanti; virāgā visujjhanti.
Being disenchanted, desire fades away. When desire fades away they are purified.
Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā.
This is a cause and condition for the purification of sentient beings.
Evampi sahetū sappaccayā sattā visujjhantī”ti.
This is how sentient beings are purified with cause and reason.”
❧
61. Ādittasutta
61. Burning
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, ādittaṃ, vedanā ādittā, saññā ādittā, saṅkhārā ādittā, viññāṇaṃ ādittaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are burning.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 22.62 Niruttipatha: The Scope of Language
62. Niruttipathasutta
62. The Scope of Language
Sāvatthinidānaṃ.
At Sāvatthī.
“Tayome, bhikkhave, niruttipathā adhivacanapathā paññattipathā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
“monks, there are these three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katame tayo?
What three?
Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;
When form has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘is’ or ‘will be’.
Yā vedanā atītā niruddhā vipariṇatā ‘ahosī’ti tassā saṅkhā, ‘ahosī’ti tassā samaññā, ‘ahosī’ti tassā paññatti;
When sensation …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘bhavissatī’ti.
Yā saññā …
perception …
ye saṅkhārā atītā niruddhā vipariṇatā ‘ahesun’ti tesaṃ saṅkhā, ‘ahesun’ti tesaṃ samaññā, ‘ahesun’ti tesaṃ paññatti;
co-activities …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘bhavissantī’ti.
Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ, ‘ahosī’ti tassa saṅkhā, ‘ahosī’ti tassa samaññā, ‘ahosī’ti tassa paññatti;
consciousness has passed, ceased, and perished, its designation, label, and description is ‘was’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘is’ or ‘will be’.
Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;
When form is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.
It’s not ‘is’ or ‘was’.
Yā vedanā ajātā apātubhūtā, ‘bhavissatī’ti tassā saṅkhā, ‘bhavissatī’ti tassā samaññā, ‘bhavissatī’ti tassā paññatti;
When sensation …
na tassā saṅkhā ‘atthī’ti, na tassā saṅkhā ‘ahosī’ti.
Yā saññā …
perception …
ye saṅkhārā ajātā apātubhūtā, ‘bhavissantī’ti tesaṃ saṅkhā, ‘bhavissantī’ti tesaṃ samaññā, ‘bhavissantī’ti tesaṃ paññatti;
co-activities …
na tesaṃ saṅkhā ‘atthī’ti, na tesaṃ saṅkhā ‘ahesun’ti.
Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ, ‘bhavissatī’ti tassa saṅkhā, ‘bhavissatī’ti tassa samaññā, ‘bhavissatī’ti tassa paññatti;
consciousness is not yet born, and has not yet appeared, its designation, label, and description is ‘will be’.
na tassa saṅkhā ‘atthī’ti, na tassa saṅkhā ‘ahosī’ti.
It’s not ‘is’ or ‘was’.
Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;
When form has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘was’ or ‘will be’.
Yā vedanā jātā pātubhūtā, ‘atthī’ti tassā saṅkhā, ‘atthī’ti tassā samaññā, ‘atthī’ti tassā paññatti;
When sensation …
na tassā saṅkhā ‘ahosī’ti, na tassā saṅkhā ‘bhavissatī’ti.
Yā saññā …
perception …
ye saṅkhārā jātā pātubhūtā, ‘atthī’ti tesaṃ saṅkhā, ‘atthī’ti tesaṃ samaññā, ‘atthī’ti tesaṃ paññatti;
co-activities …
na tesaṃ saṅkhā ‘ahesun’ti, na tesaṃ saṅkhā, ‘bhavissantī’ti.
Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ, ‘atthī’ti tassa saṅkhā, ‘atthī’ti tassa samaññā, ‘atthī’ti tassa paññatti;
consciousness has been born, and has appeared, its designation, label, and description is ‘is’.
na tassa saṅkhā ‘ahosī’ti, na tassa saṅkhā ‘bhavissatī’ti.
It’s not ‘was’ or ‘will be’.
Ime kho, bhikkhave, tayo niruttipathā adhivacanapathā paññattipathā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṅkīyanti, na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
These are the three scopes of language, terminology, and descriptions. They’re uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepime tayo niruttipathe adhivacanapathe paññattipathe na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu.
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these three scopes of language should be criticized or rejected.
Taṃ kissa hetu?
Why is that?
Nindāghaṭṭanabyārosaupārambhabhayā”ti.
For fear of being blamed, criticized, and faulted.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..6.. - SN 22 vagga 6 Upaya: Involvement] ❧
+ § – SN 22 vagga 7 Arahanta: The Perfected Ones+ all - all
7. Arahantavagga
7. The Perfected Ones
SN 22.63 Upādiyamāna: When You Grasp
63. Upādiyamānasutta
63. When You Grasp
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.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Upādiyamāno kho, bhikkhu, baddho mārassa;
“When you grasp, monk, you’re bound by Māra.
anupādiyamāno mutto pāpimato”ti.
Not grasping, you’re free from the Wicked One.”
“Aññātaṃ bhagavā, aññātaṃ sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, upādiyamāno baddho mārassa;
“Sir, when you grasp form you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.
Vedanaṃ upādiyamāno baddho mārassa;
When you grasp sensation …
anupādiyamāno mutto pāpimato.
Saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ upādiyamāno baddho mārassa;
consciousness, you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa;
When you grasp form you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.”
Vedanaṃ …
When you grasp sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ upādiyamāno baddho mārassa;
consciousness, you’re bound by Māra.
anupādiyamāno mutto pāpimato.
Not grasping, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.64 Maññamāna: When You Identify
64. Maññamānasutta
64. When You Identify
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Maññamāno kho, bhikkhu, baddho mārassa;
“When you identify, monk, you’re bound by Māra.
amaññamāno mutto pāpimato”ti.
Not identifying, you’re free from the Wicked One.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, maññamāno baddho mārassa;
“Sir, when you identify with form you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Vedanaṃ …
When you identify with sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ maññamāno baddho mārassa;
consciousness, you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa;
When you identify with form you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Vedanaṃ …
When you identify with sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ maññamāno baddho mārassa;
consciousness, you’re bound by Māra.
amaññamāno mutto pāpimato.
Not identifying, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.65 Abhinandamāna: When You Take Pleasure
65. Abhinandamānasutta
65. When You Take Pleasure
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena … pe … pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Abhinandamāno kho, bhikkhu, baddho mārassa;
“When you take pleasure, monk, you’re bound by Māra.
anabhinandamāno mutto pāpimato”ti.
Not taking pleasure, you’re free from the Wicked One.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, abhinandamāno baddho mārassa;
“Sir, when you take pleasure in form you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Vedanaṃ …
When you take pleasure in sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abhinandamāno baddho mārassa;
consciousness you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa;
When you take pleasure in form you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Vedanaṃ …
When you take pleasure in sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ abhinandamāno baddho mārassa;
consciousness you’re bound by Māra.
anabhinandamāno mutto pāpimato.
Not taking pleasure, you’re free from the Wicked One.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
❧
SN 22.66 Anicca: Impermanence
66. Aniccasutta
66. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that’s impermanent.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo.
“Sir, form is impermanent; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra me chando pahātabbo.
Consciousness is impermanent; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo.
Form is impermanent; you should give up desire for it.
Vedanā aniccā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo.
Consciousness is impermanent; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.67 Dukkha: Suffering
67. Dukkhasutta
67. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that’s suffering.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo.
“Sir, form is suffering; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo.
Consciousness is suffering; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo.
Form is suffering; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.
Consciousness is suffering; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.68 Anatta: Not-Self
68. Anattasutta
68. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti.
“monk, give up desire for what is not-self.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo.
“Sir, form is not-self; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattā; tatra me chando pahātabbo.
Consciousness is not-self; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo.
Form is not-self; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattā; tatra te chando pahātabbo.
Consciousness is not-self; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.69 Anattaniya: Not Belonging to Self
69. Anattaniyasutta
69. Not Belonging to Self
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu … pe … vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that doesn’t belong to self.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo.
“Sir, form doesn’t belong to self; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo.
Consciousness doesn’t belong to self; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo.
Form doesn’t belong to self; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo.
Consciousness doesn’t belong to self; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.70 Rajanīyasaṇṭhita: Definitely Arousing
70. Rajanīyasaṇṭhitasutta
70. Definitely Arousing
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā … pe … vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo”ti.
“monk, give up desire for anything that’s stuck in what’s arousing.”
“Aññātaṃ, bhagavā, aññātaṃ, sugatā”ti.
“Understood, Blessed One! Understood, Holy One!”
“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti?
“But how do you see the detailed meaning of my brief statement?”
“Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo.
“Sir, form is stuck in what’s arousing; I should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo.
Consciousness is stuck in what’s arousing; I should give up desire for it.
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi.
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo.
“Form is stuck in what’s arousing; you should give up desire for it.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo.
Consciousness is stuck in what’s arousing; you should give up desire for it.
Imassa kho, bhikkhu, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti … pe …
This is how to understand the detailed meaning of what I said in brief.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 22.71 Rādha: With Rādha
71. Rādhasutta
71. With Rādha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Venerable Rādha went up to the Buddha … and said to him:
“kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, rādha, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Rādha, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti … pe …
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.” …
aññataro ca panāyasmā rādho arahataṃ ahosīti.
And Venerable Rādha became one of the perfected.
SN 22.72 Surādha: With Surādha
72. Surādhasutta
72. With Surādha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā surādho bhagavantaṃ etadavoca:
Then Venerable Surādha said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
“Surādha, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One is freed by not grasping having truly seen any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbā vedanā … pe …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
sabbā saññā …
sabbe saṅkhārā …
sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti … pe …
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.” …
aññataro ca panāyasmā surādho arahataṃ ahosīti.
And Venerable Surādha became one of the perfected.
end of section [22..7.. - SN 22 vagga 7 Arahanta: The Perfected Ones] ❧
+ § – SN 22 vagga 8 Khajjanīya: Itchy+ all - all
8. Khajjanīyavagga
8. Itchy
SN 22.73 Assāda: Gratification
73. Assādasutta
73. Gratification
Sāvatthinidānaṃ.
At Sāvatthī.
“Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
An educated noble-one's-disciple does truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.
and consciousness.”
SN 22.74 Samudaya: Origin
74. Samudayasutta
74. Origin
Sāvatthinidānaṃ.
At Sāvatthī.
“Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
An educated noble-one's-disciple does truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.
and consciousness.”
SN 22.75 Dutiyasamudaya: Origin (2nd)
75. Dutiyasamudayasutta
75. Origin (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“monks, an educated noble-one's-disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti.
and consciousness.”
SN 22.76 Arahanta: The Perfected Ones
76. Arahantasutta
76. The Perfected Ones
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sukhino vata arahanto,
“Oh! The perfected ones are happy.
taṇhā tesaṃ na vijjati;
Craving is not found in them,
Asmimāno samucchinno,
the conceit ‘I am’ is cut off,
mohajālaṃ padālitaṃ.
and the net of delusion is shattered.
Anejaṃ te anuppattā,
They’ve attained stillness,
cittaṃ tesaṃ anāvilaṃ;
their minds are unclouded,
Loke anupalittā te,
nothing in the world clings to them,
brahmabhūtā anāsavā.
they’ve become holy, undefiled.
Pañcakkhandhe pariññāya,
Completely understanding the five aggregates,
satta saddhammagocarā;
their domain is the seven good qualities.
Pasaṃsiyā sappurisā,
Those good people are praiseworthy,
puttā buddhassa orasā.
the Buddha’s rightful children.
Sattaratanasampannā,
Endowed with the seven gems,
Tīsu sikkhāsu sikkhitā;
and trained in the three trainings,
Anuvicaranti mahāvīrā,
the great heroes live on,
Pahīnabhayabheravā.
with fear and terror given up.
Dasahaṅgehi sampannā,
Endowed with ten factors,
mahānāgā samāhitā;
those giants have undistractible-lucidity.
Ete kho seṭṭhā lokasmiṃ,
These are the best in the world,
taṇhā tesaṃ na vijjati.
craving is not found in them.
Asekhañāṇamuppannaṃ,
The master’s knowledge has arisen:
antimoyaṃ samussayo;
‘This is my final body.’
Yo sāro brahmacariyassa,
They are independent of others
tasmiṃ aparapaccayā.
in the core of the spiritual path.
Vidhāsu na vikampanti,
Unwavering in the face of discrimination,
vippamuttā punabbhavā;
they’re freed from future lives.
Dantabhūmimanuppattā,
They’ve reached the level of the tamed,
te loke vijitāvino.
in the world, they’re the winners.
Uddhaṃ tiriyaṃ apācīnaṃ,
Above, below, and all around,
nandī tesaṃ na vijjati;
relishing is not found in them.
Nadanti te sīhanādaṃ,
They roar their lion’s roar:
buddhā loke anuttarā”ti.
‘The awakened are supreme in the world!’”
end of section [22.76 - SN 22.76 Arahanta: The Perfected Ones] ❧
SN 22.77 Dutiyaarahanta: The Perfected Ones (2nd)
77. Dutiyaarahantasutta
77. The Perfected Ones (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ.
“monks, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti … pe … evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.
As far as there are abodes of sentient beings, even up until the pinnacle of existence, the perfected ones are the foremost and the best.”
78. Sīhasutta
78. The Lion
Sāvatthinidānaṃ.
At Sāvatthī.
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.
“monks, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt.
Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti.
And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air.
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā, yena vā tena vā palāyanti.
Even the royal elephants, bound with strong harness in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there.
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo.
That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.
Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti:
In the same way, when a Realized One arises in the world—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—he teaches the Dhamma:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti:
Now, there are gods who are long-lived, beautiful, and very happy, living for ages in their divine palaces. When they hear this Dharma by the Realized One, they’re typically filled with fear, awe, and terror.
‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha.
‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha.
It turns out we don’t last, though we thought we were everlasting!
Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha.
It turns out we’re short-lived, though we thought we were eternal!
Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.
It turns out that we’re impermanent, not lasting, short-lived, and included within identity.’
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo”ti.
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yadā buddho abhiññāya,
“The Buddha, the teacher without a peer
dhammacakkaṃ pavattayi;
in all the world with its gods,
Sadevakassa lokassa,
rolls forth the Wheel of Dhamma
satthā appaṭipuggalo.
from his own insight:
Sakkāyañca nirodhañca,
identity, its cessation,
sakkāyassa ca sambhavaṃ;
the origin of identity,
Ariyañcaṭṭhaṅgikaṃ maggaṃ,
and the noble eightfold path
dukkhūpasamagāminaṃ.
that leads to the stilling of suffering.
Yepi dīghāyukā devā,
And then the long-lived gods,
vaṇṇavanto yasassino;
so beautiful and glorious,
Bhītā santāsamāpāduṃ,
are afraid and full of terror,
sīhassevitare migā.
like the other beasts when they hear a lion.
Avītivattā sakkāyaṃ,
‘We haven’t transcended identity!
aniccā kira bho mayaṃ;
It turns out we’re impermanent!’
Sutvā arahato vākyaṃ,
So they say when they hear the word
vippamuttassa tādino”ti.
of the perfected one, free and poised.”
❧
SN 22.79 Khajjanīya: Itchy
79. Khajjanīyasutta
79. Itchy
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ.
“monks, whatever ascetics and brahmins recollect many kinds of past lives, all recollect the five grasping aggregates, or one of them.
Katame pañca?
What five?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti—
‘I had such form in the past.’
iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati.
Recollecting thus, it’s only form that they recollect.
‘Evaṃvedano ahosiṃ atītamaddhānan’ti—
‘I had such sensation …
iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati.
‘Evaṃsañño ahosiṃ atītamaddhānan’ti …
perception …
‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti …
co-activities …
‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti—
consciousness in the past.’
iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati.
Recollecting thus, it’s only consciousness that they recollect.
Kiñca, bhikkhave, rūpaṃ vadetha?
And why do you call it form?
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Kena ruppati?
Deformed by what?
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati.
Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.
It’s deformed; that’s why it’s called ‘form’.
Kiñca, bhikkhave, vedanaṃ vadetha?
And why do you call it sensation?
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘sensation’.
Kiñca vedayati?
And what does it feel?
Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.
It feels pleasure, pain, and neutral.
Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.
It feels; that’s why it’s called ‘sensation’.
Kiñca, bhikkhave, saññaṃ vadetha?
And why do you call it perception?
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Kiñca sañjānāti?
And what does it perceive?
Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.
It perceives blue, yellow, red, and white.
Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.
It perceives; that’s why it’s called ‘perception’.
Kiñca, bhikkhave, saṅkhāre vadetha?
And why do you call them co-activities?
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
co-activities produce conditioned dharma; that’s why they’re called ‘co-activities’.
Kiñca saṅkhatamabhisaṅkharonti?
And what are the conditioned dharma that they produce?
Rūpaṃ rūpattāya saṅkhatamabhisaṅkharonti, vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti, saññaṃ saññattāya saṅkhatamabhisaṅkharonti, saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti, viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti.
Form is a conditioned phenomenon; co-activities are what make it into form. sensation is a conditioned phenomenon; co-activities are what make it into sensation. Perception is a conditioned phenomenon; co-activities are what make it into perception. co-activities are conditioned dharma; co-activities are what make them into co-activities. Consciousness is a conditioned phenomenon; co-activities are what make it into consciousness.
Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
co-activities produce conditioned dharma; that’s why they’re called ‘co-activities’.
Kiñca, bhikkhave, viññāṇaṃ vadetha?
And why do you call it consciousness?
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
It cognizes; that’s why it’s called ‘consciousness’.
Kiñca vijānāti?
And what does it cognize?
Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.
It cognizes sour, bitter, pungent, sweet, hot, mild, salty, and bland.
Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.
It cognizes; that’s why it’s called ‘consciousness’.
Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
A noble-one's-disciple reflects on this:
‘ahaṃ kho etarahi rūpena khajjāmi.
‘Currently I’m itched by form.
Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmi.
In the past I was also itched by form just like now.
Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ, anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ, seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.
If I were to look forward to enjoying form in the future, I’d be itched by form in the future just as I am today.’
So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti;
Reflecting like this they don’t worry about past form,
anāgataṃ rūpaṃ nābhinandati;
they don’t look forward to enjoying future form,
paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present form.
‘Ahaṃ kho etarahi vedanāya khajjāmi.
‘Currently I’m itched by sensation …
Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.
Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ;
anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ, seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.
So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;
anāgataṃ vedanaṃ nābhinandati;
paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Ahaṃ kho etarahi saññāya khajjāmi … pe …
perception …
ahaṃ kho etarahi saṅkhārehi khajjāmi.
co-activities …
Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.
Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ;
anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ, seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.
So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;
anāgate saṅkhāre nābhinandati;
paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘Ahaṃ kho etarahi viññāṇena khajjāmi.
consciousness.
Atītampi addhānaṃ evameva viññāṇena khajjiṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.
In the past I was also itched by consciousness just like now.
Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ;
If I were to look forward to enjoying consciousness in the future, I’d be itched by consciousness in the future just as I am today.’
anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ, seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.
So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti;
Reflecting like this they don’t worry about past consciousness,
anāgataṃ viññāṇaṃ nābhinandati;
they don’t look forward to enjoying future consciousness,
paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding present consciousness.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ … pe … yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Ayaṃ vuccati, bhikkhave, ariyasāvako apacināti, no ācināti;
This is called a noble-one's-disciple who gets rid of things and doesn’t accumulate them;
pajahati, na upādiyati;
who gives things up and doesn’t grasp at them;
visineti, na ussineti;
who discards things and doesn’t amass them;
vidhūpeti, na sandhūpeti.
who dissipates things and doesn’t get clouded by them.
Kiñca apacināti, no ācināti?
And what things do they get rid of and not accumulate?
Rūpaṃ apacināti, no ācināti;
They get rid of form and don’t accumulate it.
vedanaṃ …
They get rid of sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ apacināti, no ācināti.
consciousness and don’t accumulate it.
Kiñca pajahati, na upādiyati?
And what things do they give up and not grasp?
Rūpaṃ pajahati, na upādiyati;
They give up form and don’t grasp it.
vedanaṃ …
They give up sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ pajahati, na upādiyati.
consciousness and don’t grasp it.
Kiñca visineti, na ussineti?
And what things do they discard and not amass?
Rūpaṃ visineti, na ussineti;
They discard form and don’t amass it.
vedanaṃ …
They discard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ visineti, na ussineti.
consciousness and don’t amass it.
Kiñca vidhūpeti, na sandhūpeti?
And what things do they dissipate and not get clouded by?
Rūpaṃ vidhūpeti, na sandhūpeti;
They dissipate form and don’t get clouded by it.
vedanaṃ …
They dissipate sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ vidhūpeti, na sandhūpeti.
consciousness and don’t get clouded by it.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi … saññāyapi … saṅkhāresupi … viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayaṃ vuccati, bhikkhave, bhikkhu nevācināti na apacināti, apacinitvā ṭhito; neva pajahati na upādiyati, pajahitvā ṭhito; neva visineti na ussineti, visinetvā ṭhito; neva vidhūpeti na sandhūpeti vidhūpetvā ṭhito
This is called a monk who neither gets rid of things nor accumulates them, but remains after getting rid of them. They neither give things up nor grasp them, but remain after giving them up. They neither discard things nor amass them, but remain after discarding them. They neither dissipate things nor get clouded by them, but remain after dissipating them.
Kiñca nevācināti na apacināti, apacinitvā ṭhito?
And what things do they neither get rid of nor accumulate, but remain after getting rid of them?
Rūpaṃ nevācināti na apacināti, apacinitvā ṭhito;
They neither get rid of nor accumulate form, but remain after getting rid of it.
vedanaṃ …
They neither get rid of nor accumulate sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ nevācināti na apacināti, apacinitvā ṭhito.
consciousness, but remain after getting rid of it.
Kiñca neva pajahati na upādiyati, pajahitvā ṭhito?
And what things do they neither give up nor grasp, but remain after giving them up?
Rūpaṃ neva pajahati na upādiyati, pajahitvā ṭhito;
They neither give up nor grasp form, but remain after giving it up.
vedanaṃ …
They neither give up nor grasp sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ neva pajahati na upādiyati, pajahitvā ṭhito.
consciousness, but remain after giving it up.
Kiñca neva visineti na ussineti, visinetvā ṭhito?
And what things do they neither discard nor amass, but remain after discarding them?
Rūpaṃ neva visineti na ussineti, visinetvā ṭhito;
They neither discard nor amass form, but remain after discarding it.
vedanaṃ …
They neither discard nor amass sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ neva visineti na ussineti, visinetvā ṭhito.
consciousness, but remain after discarding it.
Kiñca neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito?
And what things do they neither dissipate nor get clouded by, but remain after dissipating them?
Rūpaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito;
They neither dissipate nor get clouded by form, but remain after dissipating it.
vedanaṃ …
They neither dissipate nor get clouded by sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ neva vidhūpeti na sandhūpeti, vidhūpetvā ṭhito.
consciousness, but remain after dissipating it.
Evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti:
When a monk’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar:
‘Namo te purisājañña,
‘Homage to you, O thoroughbred!
namo te purisuttama;
Homage to you, supreme among men!
Yassa te nābhijānāma,
We don’t understand
yampi nissāya jhāyasī’”ti.
what you meditate dependent on.’”
end of section [22.79 - SN 22.79 Khajjanīya: Itchy] ❧
SN 22.80 Piṇḍolya: Beggars
80. Piṇḍolyasutta
80. Beggars
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.
And the Buddha, having dismissed the monk Saṅgha for some reason, robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya.
He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the Great Wood,
Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a young wood apple tree for the day’s meditation.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“mayā kho bhikkhusaṅgho pabāḷho.
“I’ve sent the monk Saṅgha away.
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.
But there are monks here who are junior, recently gone forth, newly come to this Dharma and training.
Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Not seeing me they may change and fall apart.
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo;
If a young calf doesn’t see its mother it may change and fall apart. …
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;
Or if young seedlings don’t get water they may change and fall apart.
evameva santettha … pe …
In the same way, there are monks here who are junior, recently gone forth, newly come to this Dharma and training.
tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.
Not seeing me they may change and fall apart.
Yannūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅghan”ti.
Why don’t I support the monk Saṅgha now as I did in the past?”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Bhagavatā, bhante, bhikkhusaṃgho pabāḷho.
The Buddha has sent the monk Saṅgha away.
Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.
But there are monks who are junior, recently gone forth, newly come to this Dharma and training. …
Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo;
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.
Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;
evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;
May the Buddha be happy with the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.
May the Buddha welcome the monk Saṅgha!
Yatheva bhagavatā pubbe bhikkhusaṃgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṃghan”ti.
May the Buddha support the monk Saṅgha now as he did in the past!”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then Brahmā Sahampati, knowing that the Buddha had accepted, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the Banyan Tree Monastery, where he sat on the seat spread out.
Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā te bhikkhū ekadvīhikāya sārajjamānarūpā yenāhaṃ tenupasaṅkameyyuṃ.
Then he used his psychic power to will that the monks would come to him timidly, alone or in pairs.
Tepi bhikkhū ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
Those monks approached the Buddha timidly, bowed, and sat down to one side. The Buddha said to them:
“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ.
“monks, this relying on alms is an extreme way to live.
Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti.
The world curses you: ‘You beggar, walking bowl in hand!’
Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca;
Yet earnest and respectable people take it up for a good reason.
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā;
Not because they’ve been forced to by kings or bandits, or because they’re in debt or threatened, or to earn a living.
api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā
But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.
And they think, ‘Hopefully I can find an end to this entire mass of suffering.’
Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto.
That’s how this person from a good family has gone forth.
So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.
Yet they covet sensual pleasures; they’re infatuated, full of ill will and hateful intent. They are unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati.
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.
I say that person is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.
Tayome, bhikkhave, akusalavitakkā—
There are these three unskillful thoughts.
kāmavitakko, byāpādavitakko, vihiṃsāvitakko.
Sensual, malicious, and cruel thoughts.
Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti?
And where do these three unskillful thoughts cease without anything left over?
Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato.
In those who meditate with their mind firmly established in the four kinds of rememberfulness meditation; or who develop signless undistractible-lucidity.
Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ.
Just this much is quite enough motivation to develop signless undistractible-lucidity.
Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
When signless undistractible-lucidity is developed and cultivated it is very fruitful and beneficial.
Dvemā, bhikkhave, diṭṭhiyo—
There are these two views.
bhavadiṭṭhi ca vibhavadiṭṭhi ca.
Views favoring continued existence and views favoring ending existence.
Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
A noble-one's-disciple reflects on this:
‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assan’ti?
‘Is there anything in the world that I could grasp without fault?’
So evaṃ pajānāti:
They understand:
‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ.
‘There’s nothing in the world that I could grasp without fault.
Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva …
For in grasping I would grasp only at form, sensation,
saññaññeva …
perception,
saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ.
co-activities, or consciousness.
Tassa me assa upādānapaccayā bhavo;
That grasping of mine would be a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti.
That is how this entire mass of suffering originates.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ … pe …
consciousness permanent or impermanent?” …
tasmātiha, bhikkhave,
“So you should truly see …
evaṃ passaṃ …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
end of section [22.80 - SN 22.80 Piṇḍolya: Beggars] ❧
SN 22.81 Pālileyya: At Pārileyya
81. Pālileyyasutta
81. At Pārileyya
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms.
Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ eko adutiyo cārikaṃ pakkāmi.
After the meal, on his return from alms-round, he set his lodgings in order himself. Taking his bowl and robe, without informing his attendants or taking leave of the monk Saṅgha, he set out to go wandering alone, with no companion.
Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:
Then, not long after the Buddha had left, one of the monks went to Venerable Ānanda and told him what had happened.
“esāvuso ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto”ti.
“Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti;
Ānanda said: “Reverend, when the Buddha leaves like this it means he wants to stay alone.
na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī”ti.
At this time no-one should follow him.”
Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari.
Then the Buddha, traveling stage by stage, arrived at Pārileyya,
Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle.
where he stayed at the root of a sacred sal tree.
Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.
Then several monks went up to Venerable Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā;
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.
icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotun”ti.
We wish to hear a Dhamma talk from the Buddha.”
Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then Venerable Ānanda together with those monks went to Pārileyya to see the Buddha. They bowed and sat down to one side,
Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:
Now at that time one of the monks had the thought:
“kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?
“How do you know and see in order to end the asinine-inclinations in the present life?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the monks:
“vicayaso desito, bhikkhave, mayā dhammo;
“monks, I’ve taught the Dhamma analytically.
vicayaso desitā cattāro satipaṭṭhānā;
I’ve analytically taught the four kinds of rememberfulness meditation,
vicayaso desitā cattāro sammappadhānā;
the four right efforts,
vicayaso desitā cattāro iddhipādā;
the four bases of psychic power,
vicayaso desitāni pañcindriyāni;
the five faculties,
vicayaso desitāni pañca balāni;
the five powers,
vicayaso desitā sattabojjhaṅgā;
the seven awakening factors,
vicayaso desito ariyo aṭṭhaṅgiko maggo.
and the noble eightfold path.
Evaṃ vicayaso desito, bhikkhave, mayā dhammo.
That’s how I’ve taught the Dhamma analytically.
Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi:
Though I’ve taught the Dhamma analytically, still a certain monk present here has this thought:
‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’ti?
‘How do you know and see in order to end the asinine-inclinations in the present life?’
Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti?
And how, monks, do you know and see in order to end the asinine-inclinations in the present life?
Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati.
They regard form as self.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what’s the source, origin, birthplace, and root of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an uneducated ordinary person is struck by sensations born of contact with ignorance, craving arises.
tatojo so saṅkhāro.
That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Sāpi vedanā, sopi phasso anicco saṅkhato paṭiccasamuppanno.
that sensation, that contact,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati;
Perhaps they don’t regard form as self,
api ca kho rūpavantaṃ attānaṃ samanupassati.
but they still regard self as possessing form.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form,
api ca kho attani rūpaṃ samanupassati.
but they still regard form in self.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form, or form in self,
api ca kho rūpasmiṃ attānaṃ samanupassati.
but they still regard self in form.
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon. …
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
Sāpi taṇhā …
sāpi vedanā …
sopi phasso …
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
Evampi kho, bhikkhave, jānato … pe … āsavānaṃ khayo hoti.
Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati;
Perhaps they don’t regard form as self, or self as possessing form, or form in self, or self in form.
api ca kho vedanaṃ attato samanupassati, api ca kho vedanāvantaṃ attānaṃ samanupassati, api ca kho attani vedanaṃ samanupassati, api ca kho vedanāya attānaṃ samanupassati;
But they regard sensation as self …
api ca kho saññaṃ …
perception as self …
api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati;
co-activities as self …
api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati.
consciousness as self …
Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.
But that regarding is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno … pe … kiṃpabhavo?
And what’s the source of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an uneducated ordinary person is struck by sensations born of contact with ignorance, craving arises.
tatojo so saṅkhāro.
That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā …
And that craving,
sāpi vedanā …
that sensation,
sopi phasso …
that contact,
sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati,
Perhaps they don’t regard form
na vedanaṃ attato samanupassati,
or sensation
na saññaṃ …
or perception
na saṅkhāre …
or co-activities
na viññāṇaṃ attato samanupassati;
or consciousness as self.
api ca kho evaṃdiṭṭhi hoti:
Still, they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.
But that eternalist view is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno … pe …
And what’s the source of that conditioned phenomenon? …
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati,
Perhaps they don’t regard form
na vedanaṃ …
or sensation
na saññaṃ …
or perception
na saṅkhāre …
or co-activities
na viññāṇaṃ attato samanupassati;
or consciousness as self.
nāpi evaṃdiṭṭhi hoti:
Nor do they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Api ca kho evaṃdiṭṭhi hoti:
Still, they have such a view:
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.
But that annihilationist view is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what’s the source of that conditioned phenomenon? …
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
tatojo so saṅkhāro.
Iti kho, bhikkhave, sopi saṅkhāro anicco … pe …
evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.
Na heva kho rūpaṃ attato samanupassati, na vedanaṃ …
Perhaps they don’t regard form or sensation
na saññaṃ …
or perception
na saṅkhāre …
or co-activities
na viññāṇaṃ attato samanupassati … pe …
or consciousness as self.
na viññāṇasmiṃ attato samanupassati, nāpi evaṃdiṭṭhi hoti:
Nor do they have such a view:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
nāpi evaṃdiṭṭhi hoti:
Nor do they have such a view:
‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti;
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.
Still, they have doubts and uncertainties. They’re undecided about the true Dharma.
Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.
That doubt and uncertainty, the indecision about the true Dharma, is just a conditioned phenomenon.
So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?
And what’s the source of that conditioned phenomenon?
Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;
When an uneducated ordinary person is struck by sensations born of contact with ignorance, craving arises.
tatojo so saṅkhāro.
That conditioned phenomenon is born from that.
Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.
So that conditioned phenomenon is impermanent, conditioned, and dependently originated.
Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.
And that craving,
Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.
that sensation,
Sopi phasso anicco saṅkhato paṭiccasamuppanno.
that contact,
Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.
and that ignorance are also impermanent, conditioned, and dependently originated.
Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.
That’s how you should know and see in order to end the asinine-inclinations in the present life.”
end of section [22.81 - SN 22.81 Pālileyya: At Pārileyya] ❧
SN 22.82 Puṇṇama: A Full Moon Night
82. Puṇṇamasutta
82. A Full Moon Night
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṃghena saddhiṃ.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with a large Saṅgha of monks.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṃghaparivuto ajjhokāse nisinno hoti.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
Then one of the monks got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:
“puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti?
“Sir, I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.
“Well then, monk, take your own seat and ask what you wish.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca:
“Yes, sir,” replied that monk. He took his seat and said to the Buddha:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ—
“Sir, are these the five grasping aggregates, that is:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
form, sensation, perception, co-activities, and consciousness?”
“Ime kho, bhikkhu, pañcupādānakkhandhā;
“Yes, they are,” replied the Buddha.
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho”ti.
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti?
“But sir, what is the root of these five grasping aggregates?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti … pe …
“These five grasping aggregates are rooted in desire.” …
taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānan”ti?
“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādānan”ti.
“Neither. Rather, the desire and greed for them is the grasping there.”
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk asked another question:
“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?
“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“Siyā, bhikkhū”ti bhagavā avoca:
“There can,” said the Buddha.
“idha, bhikkhu, ekaccassa evaṃ hoti:
“It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.
‘In the future, may I be of such form, such sensation, such perception, such co-activities, or such consciousness!’
Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti?
That’s how there can be different kinds of desire and greed for the five grasping aggregates.”
“Sādhu, bhante”ti kho so bhikkhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk asked another question:
“Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacanan”ti?
“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.
“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā …
Any kind of sensation at all …
yā kāci saññā …
Any kind of perception at all …
ye keci saṅkhārā …
Any kind of co-activities at all …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.
Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanan”ti.
That’s the scope of the term ‘aggregates’ as applied to the aggregates.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk asked another question:
“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya;
“What is the cause, sir, what is the reason why the aggregate of form is found?
ko hetu ko paccayo vedanākkhandhassa paññāpanāya;
What is the cause, what is the reason why the aggregate of sensation …
ko hetu ko paccayo saññākkhandhassa paññāpanāya;
perception …
ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya;
co-activities …
ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?
consciousness is found?”
“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.
“The four primary elements are the reason why the aggregate of form is found.
Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya.
Contact is the reason why the aggregates of sensation,
Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya.
perception,
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.
and co-activities are found.
Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti.
Name and form are the reasons why the aggregate of consciousness is found.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk asked another question:
“Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī”ti?
“Sir, how does identity view come about?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“It’s because an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;
They regard form as self, self as having form, form in self, or self in form.
vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.
That’s how identity view comes about.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk … asked another question:
“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“But sir, how does identity view not come about?”
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
It’s because an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;
They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ …
They don’t regard sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.
That’s how identity view does not come about.”
“Sādhu, bhante”ti kho so bhikkhu … pe … apucchi:
Saying “Good, sir”, that monk … asked another question:
“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ;
“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
ko vedanāya …
sensation,
ko saññāya …
perception,
ko saṅkhārānaṃ …
co-activities,
ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
and consciousness?”
“Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ rūpassa assādo.
“The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ rūpassa ādīnavo.
That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ rūpassa nissaraṇaṃ.
Removing and giving up desire and greed for form: this is its escape.
Yaṃ vedanaṃ paṭicca …
The pleasure and happiness that arise from sensation …
yaṃ saññaṃ paṭicca …
perception …
ye saṅkhāre paṭicca …
co-activities …
yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ—ayaṃ viññāṇassa assādo.
consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ—ayaṃ viññāṇassa ādīnavo.
That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ—idaṃ viññāṇassa nissaraṇan”ti.
Removing and giving up desire and greed for consciousness: this is its escape.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
They truly see any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:
Now at that time one of the monks had the thought:
“iti kira bho rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā;
“So it seems, good sir, that form, sensation, perception, co-activities, and consciousness are not-self.
anattakatāni kammāni kathamattānaṃ phusissantī”ti.
Then what self will the deeds done by not-self affect?”
Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi:
Then the Buddha, knowing what that monk was thinking, addressed the monks:
“Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya.
“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
‘Iti kira, bho, rūpaṃ anattā, vedanā … saññā … saṅkhārā … viññāṇaṃ anattā.
‘So it seems, good sir, that form, sensation, perception, co-activities, and consciousness are not-self.
Anattakatāni kammāni kathamattānaṃ phusissantī’ti?
Then what self will the deeds done by not-self affect?’
Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.
Now, monks, you have been educated by me in questioning with regards to all these things in all such cases.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
“Dve khandhā taññeva siyaṃ,
“Two on the aggregates; exactly the same; and can there be;
adhivacanañca hetunā;
on the term; and on the cause;
Sakkāyena duve vuttā,
two questions on identity;
assādaviññāṇakena ca;
gratification; and that with consciousness:
Ete dasavidhā vuttā,
these are the ten questions
hoti bhikkhu pucchāyā”ti.
the monk came to ask.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..8.. - SN 22 vagga 8 Khajjanīya: Itchy] ❧
+ § – SN 22 vagga 9 Thera: Senior monks+ all - all
9. Theravagga
9. Senior monks
SN 22.83 Ānanda: With Ānanda
83. Ānandasutta
83. With Ānanda
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho āyasmā ānando bhikkhū āmantesi:
There Ānanda addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā ānando etadavoca:
Ānanda said this:
“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.
“Reverends, the venerable named Puṇṇa Mantāniputta was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati:
He gave me this advice:
‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.
‘Reverend Ānanda, the notion “I am” occurs because of grasping, not by not grasping.
Kiñca upādāya asmīti hoti, no anupādāya?
Grasping what?
Rūpaṃ upādāya asmīti hoti, no anupādāya.
The notion “I am” occurs because of grasping form,
Vedanaṃ …
sensation,
saññaṃ …
perception,
saṅkhāre …
co-activities,
viññāṇaṃ upādāya asmīti hoti, no anupādāya.
and consciousness, not by not grasping.
Seyyathāpi, āvuso ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno upādāya passeyya, no anupādāya;
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. They’d look because of grasping, not by not grasping.
evameva kho, āvuso ānanda, rūpaṃ upādāya asmīti hoti, no anupādāya.
In the same way, the notion “I am” occurs because of grasping form,
Vedanaṃ …
sensation,
saññaṃ …
perception,
saṅkhāre …
co-activities,
viññāṇaṃ upādāya asmīti hoti, no anupādāya.
and consciousness, not by not grasping.
Taṃ kiṃ maññasi, āvuso ānanda,
What do you think, Reverend Ānanda?
rūpaṃ niccaṃ vā aniccaṃ vā’ti?
Is form permanent or impermanent?’
‘Aniccaṃ, āvuso’.
‘Impermanent, reverend.’
‘Vedanā …
‘Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā’ti?
consciousness permanent or impermanent?’
‘Aniccaṃ, āvuso’ … pe ….
‘Impermanent, reverend.’ …
Tasmātiha … pe …
‘So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātīti.
They understand: “… there is no return to any state of existence.”’
Puṇṇo nāma, āvuso, āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.
Reverends, the venerable named Puṇṇa Mantāniputta was very helpful to me when I was just ordained.
So amhe iminā ovādena ovadati.
He gave me this advice.
Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṃ sutvā dhammo abhisamito”ti.
And now that I’ve heard this Dharma from Venerable Puṇṇa Mantāniputta, I’ve comprehended The Dharma.”
❧
SN 22.84 Tissa: With Tissa
84. Tissasutta
84. With Tissa
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti:
Now at that time Venerable Tissa, the Buddha’s paternal cousin, informed several monks:
“api me, āvuso, madhurakajāto viya kāyo;
“Reverends, my body feels like it’s drugged. I’m disorientated, the Dharmas don’t inspire me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.”
disāpi me na pakkhāyanti;
dhammāpi maṃ na paṭibhanti;
thinamiddhañca me cittaṃ pariyādāya tiṭṭhati;
anabhirato ca brahmacariyaṃ carāmi;
hoti ca me dhammesu vicikicchā”ti.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti:
‘api me, āvuso, madhurakajāto viya kāyo;
disāpi me na pakkhāyanti;
dhammāpi maṃ na paṭibhanti;
thinamiddhañca me cittaṃ pariyādāya tiṭṭhati;
anabhirato ca brahmacariyaṃ carāmi;
hoti ca me dhammesu vicikicchā’”ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ āmantehī”ti.
“Please, monk, in my name tell the monk Tissa that the Teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami; upasaṅkamitvā āyasmantaṃ tissaṃ etadavoca:
“Yes, sir,” that monk replied. He went to Tissa and said to him:
“satthā taṃ, āvuso tissa, āmantetī”ti.
“Reverend Tissa, the teacher summons you.”
“Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ tissaṃ bhagavā etadavoca:
“Yes, reverend,” Tissa replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira tvaṃ, tissa, sambahulānaṃ bhikkhūnaṃ evamārocesi:
“Is it really true, Tissa, that you informed several monks that
‘api me, āvuso, madhurakajāto viya kāyo … pe …
your body feels like it’s drugged …
hoti ca me dhammesu vicikicchā’”ti?
and you have doubts about the Dharmas?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññasi, tissa,
“What do you think, Tissa?
rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
If you’re not rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu sādhu, tissa.
“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.
That’s how it is, Tissa,
Yathā taṃ rūpe avigatarāgassa …
when you’re not rid of greed for form.
vedanāya …
sensation …
saññāya …
perception …
saṅkhāresu avigatarāgassa … pe …
co-activities …
tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“Evaṃ, bhante”.
“Sādhu sādhu, tissa.
Evañhetaṃ, tissa, hoti.
Yathā taṃ saṅkhāresu anigatarāgassa, viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
consciousness, when that consciousness decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu sādhu, tissa.
“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.
That’s how it is, Tissa,
Yathā taṃ viññāṇe avigatarāgassa.
when you’re not rid of greed for consciousness.
Taṃ kiṃ maññasi, tissa,
What do you think, Tissa?
rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
If you are rid of greed, desire, fondness, thirst, passion, and craving for form, when that form decays and perishes, will it give rise to sorrow, lamentation, pain, sadness, and distress?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, tissa.
“Good, good, Tissa!
Evañhetaṃ, tissa, hoti.
That’s how it is, Tissa,
Yathā taṃ rūpe vigatarāgassa …
when you are rid of greed for form …
vedanāya …
sensation …
saññāya …
perception …
saṅkhāresu vigatarāgassa …
co-activities …
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti?
“No hetaṃ, bhante”.
“Sādhu sādhu, tissa.
Evañhetaṃ, tissa, hoti.
Yathā taṃ viññāṇe vigatarāgassa.
consciousness.
Taṃ kiṃ maññasi, tissa,
What do you think, Tissa?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānāti.
They understand: ‘… there is no return to any state of existence.’
Seyyathāpi, tissa, dve purisā—
Suppose, Tissa, there were two people.
eko puriso amaggakusalo, eko puriso maggakusalo.
One was not skilled in the path, the other was.
Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya.
The one not skilled in the path would question the one skilled in the path,
So evaṃ vadeyya:
who would reply:
‘ehi, bho purisa, ayaṃ maggo.
‘Come, good man, this is the path.
Tena muhuttaṃ gaccha.
Go down it a little,
Tena muhuttaṃ gantvā dakkhissasi dvedhāpathaṃ, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhāhi.
and you’ll see a fork in the road. Ignore the left, and take the right-hand path.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi tibbaṃ vanasaṇḍaṃ.
and you’ll see a dark forest grove.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi mahantaṃ ninnaṃ pallalaṃ.
and you’ll see an expanse of low-lying swampland.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi sobbhaṃ papātaṃ.
and you’ll see a large, steep cliff.
Tena muhuttaṃ gaccha.
Go a little further,
Tena muhuttaṃ gantvā dakkhissasi samaṃ bhūmibhāgaṃ ramaṇīyan’ti.
and you’ll see level, cleared parkland.’
Upamā kho myāyaṃ, tissa, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.
Ayaṃ cevettha attho:
And this is what it means.
‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ.
‘A person who is not skilled in the path’ is a term for an ordinary uneducated person.
‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.
‘A person who is skilled in the path’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṃ adhivacanaṃ.
‘A fork in the road’ is a term for doubt.
‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ—
‘The left-hand path’ is a term for the wrong eightfold path, that is,
micchādiṭṭhiyā … pe … micchāsamādhissa.
wrong view … wrong undistractible-lucidity.
‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—
‘The right-hand path’ is a term for the noble eightfold path, that is,
sammādiṭṭhiyā … pe … sammāsamādhissa.
right view … right undistractible-lucidity.
‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṃ adhivacanaṃ.
‘A dark forest grove’ is a term for ignorance.
‘Mahantaṃ ninnaṃ pallalan’ti kho, tissa, kāmānametaṃ adhivacanaṃ.
‘An expanse of low-lying swampland’ is a term for sensual pleasures.
‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṃ adhivacanaṃ.
‘A large, steep cliff’ is a term for anger and distress.
‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṃ adhivacanaṃ.
‘Level, cleared parkland’ is a term for nirvana.
Abhirama, tissa, abhirama, tissa.
Rejoice, Tissa, rejoice!
Ahamovādena ahamanuggahena ahamanusāsaniyā”ti.
I’m here to advise you, to support you, and to teach you.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā tisso bhagavato bhāsitaṃ abhinandīti.
Satisfied, Venerable Tissa was happy with what the Buddha said.
end of section [22.84 - SN 22.84 Tissa: With Tissa] ❧
SN 22.85 Yamaka: With Yamaka
85. Yamakasutta
85. With Yamaka
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Now at that time a monk called Yamaka had the following harmful misconception:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
“As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.”
Assosuṃ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:
Several monks heard about this.
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodiṃsu.
They went to Yamaka and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ yamakaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“Is it really true, Reverend Yamaka, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?
‘As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’”
“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi:
“Yes, reverends, that’s how I understand the Buddha’s teaching.”
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.
“Mā, āvuso yamaka, evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṃ. Na hi bhagavā evaṃ vadeyya:
“Don’t say that, Yamaka! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.”
‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.
Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:
But even though admonished by those monks, Yamaka obstinately stuck to that misconception and insisted on stating it.
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
Yato kho te bhikkhū nāsakkhiṃsu āyasmantaṃ yamakaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavocuṃ:
When those monks were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said:
“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’ti.
Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
“May Venerable Sāriputta please go to the monk Yamaka out of compassion.”
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
Sāriputta consented in silence.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ yamakaṃ etadavoca:
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Yamaka and exchanged greetings with him. Seated to one side he said to Yamaka:
“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“Is it really true, Reverend Yamaka, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?
‘As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’”
“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.
“Yes, reverend, that’s how I understand the Buddha’s teaching.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Yamaka?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, āvuso”.
“Impermanent, reverend.”
“Vedanā niccā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, āvuso”.
“Impermanent, reverend.”
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānāti.
They understand: ‘… there is no return to any state of existence.’
Taṃ kiṃ maññasi, āvuso yamaka,
What do you think, Reverend Yamaka?
rūpaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as form?”
“No hetaṃ, āvuso” …
“No, reverend.”
“vedanaṃ tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as sensation …
“No hetaṃ, āvuso” …
“saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ tathāgatoti samanupassasī”ti?
consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Reverend Yamaka?
rūpasmiṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as in form?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Vedanāya …
“Do you regard the Realized One as in sensation …
aññatra vedanāya … pe …
or distinct from sensation …
saññāya …
as in perception …
aññatra saññāya …
or distinct from perception …
saṅkhāresu …
as in co-activities …
aññatra saṅkhārehi …
or distinct from co-activities …
viññāṇasmiṃ tathāgatoti samanupassasī”ti?
as in consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Yamaka?
rūpaṃ … vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as possessing form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Taṃ kiṃ maññasi, āvuso yamaka,
“What do you think, Yamaka?
ayaṃ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?
Do you regard the Realized One as one who is without form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne, kallaṃ nu te taṃ veyyākaraṇaṃ:
“In that case, Reverend Yamaka, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?
‘As I understand the Buddha’s teaching, a monk who has ended the asinine-inclinations is annihilated and destroyed when their body breaks up, and doesn’t exist after death.’?”
“Ahu kho me taṃ, āvuso sāriputta, pubbe aviddasuno pāpakaṃ diṭṭhigataṃ;
“Reverend Sāriputta, in my ignorance, I used to have that misconception.
idañca panāyasmato sāriputtassa dhammadesanaṃ sutvā tañceva pāpakaṃ diṭṭhigataṃ pahīnaṃ, dhammo ca me abhisamito”ti.
But now that I’ve heard The Dharma from Venerable Sāriputta I’ve given up that misconception, and I’ve comprehended The Dharma.”
“Sace taṃ, āvuso yamaka, evaṃ puccheyyuṃ:
“Reverend Yamaka, suppose they were to ask you:
‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?
‘When their body breaks up, after death, what happens to a perfected one, who has ended the asinine-inclinations?’
Evaṃ puṭṭho tvaṃ, āvuso yamaka, kinti byākareyyāsī”ti?
How would you answer?”
“Sace maṃ, āvuso, evaṃ puccheyyuṃ:
“Sir, if they were to ask this,
‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?
Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyaṃ:
I’d answer like this:
‘rūpaṃ kho, āvuso, aniccaṃ.
‘Reverend, form is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ.
What’s suffering has ceased and ended.
Vedanā …
sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ.
consciousness is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgatan’ti.
What’s suffering has ceased and ended.’
Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyan”ti.
That’s how I’d answer such a question.”
“Sādhu sādhu, āvuso yamaka.
“Good, good, Reverend Yamaka!
Tena hāvuso yamaka, upamaṃ te karissāmi etasseva atthassa bhiyyoso mattāya ñāṇāya.
Well then, I shall give you a simile to make the meaning even clearer.
Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;
Suppose there was a householder or householder’s son who was rich, with a lot of money and great wealth,
so ca ārakkhasampanno.
and a bodyguard for protection.
Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo.
Then along comes a person who wants to harm, injure, and threaten him, and take his life.
Tassa evamassa:
They’d think:
‘ayaṃ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo;
‘This householder or householder’s son is rich, with a lot of money and great wealth,
so ca ārakkhasampanno;
and a bodyguard for protection.
nāyaṃ sukaro pasayha jīvitā voropetuṃ.
It won’t be easy to take his life by force.
Yannūnāhaṃ anupakhajja jīvitā voropeyyan’ti.
Why don’t I get close to him, then take his life?’
So taṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ vadeyya:
So he goes up to that householder or householder’s son and says:
‘upaṭṭhaheyyaṃ taṃ, bhante’ti.
‘Sir, I would serve you.’
Tamenaṃ so gahapati vā gahapatiputto vā upaṭṭhāpeyya.
Then they would serve that householder or householder’s son.
So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī.
They’d get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.
Tassa so gahapati vā gahapatiputto vā mittatopi naṃ saddaheyya;
The householder or householder’s son would consider them as a friend
suhajjatopi naṃ saddaheyya;
and companion,
tasmiñca vissāsaṃ āpajjeyya.
and come to trust them.
Yadā kho, āvuso, tassa purisassa evamassa:
But when that person realizes that
‘saṃvissattho kho myāyaṃ gahapati vā gahapatiputto vā’ti, atha naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeyya.
they’ve gained the trust of the householder or householder’s son, then, when they know he’s alone, they’d take his life with a sharp knife.
Taṃ kiṃ maññasi, āvuso yamaka,
What do you think, Yamaka?
yadā hi so puriso amuṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ āha:
When that person went to the householder or householder’s son and offered to
‘upaṭṭhaheyyaṃ taṃ, bhante’ti, tadāpi so vadhakova.
serve him, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:
though he didn’t know that
‘vadhako me’ti.
this was his killer?
Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova.
And when they got up before him and went to bed after him, being obliging, behaving nicely and speaking politely, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:
though he didn’t know that
‘vadhako me’ti.
this was his killer?
Yadāpi naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova.
And when, knowing he was alone, they took his life with a sharp knife, weren’t they a killer then,
Vadhakañca pana santaṃ na aññāsi:
though he didn’t know that
‘vadhako me’”ti.
this was his killer?”
“Evamāvuso”ti.
“Yes, reverend.”
“Evameva kho, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti.
They don’t truly understand sensation …
Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti.
perception …
Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti.
co-activities …
Aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is suffering—as suffering.
Dukkhaṃ vedanaṃ …
They don’t truly understand sensation …
dukkhaṃ saññaṃ …
perception …
dukkhe saṅkhāre …
co-activities …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is suffering—as suffering.
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is not-self—as not-self.
Anattaṃ vedanaṃ …
They don’t truly understand sensation …
anattaṃ saññaṃ …
perception …
anatte saṅkhāre …
co-activities …
anattaṃ viññāṇaṃ ‘anattaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is conditioned—as conditioned.
Saṅkhataṃ vedanaṃ …
They don’t truly understand sensation …
saṅkhataṃ saññaṃ …
perception …
saṅkhate saṅkhāre …
co-activities …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is conditioned—as conditioned.
Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form—which is a killer—as a killer.
Vadhakaṃ vedanaṃ ‘vadhakā vedanā’ti …
They don’t truly understand sensation …
vadhakaṃ saññaṃ ‘vadhakā saññā’ti …
perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti.
co-activities …
Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness—which is a killer—as a killer.
So rūpaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.
They’re attracted to form, grasp it, and commit to the notion that it is ‘my self’.
Vedanaṃ …
They’re attracted to sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.
consciousness, grasp it, and commit to the notion that it is ‘my self’.
Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti.
And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering.
Sutavā ca kho, āvuso, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto
An educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ; na attani rūpaṃ, na rūpasmiṃ attānaṃ.
They don’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṃ …
They don’t regard sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ attānaṃ;
consciousness as self, self as having consciousness,
na attani viññāṇaṃ, na viññāṇasmiṃ attānaṃ.
consciousness in self, or self in consciousness.
So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is impermanent—as impermanent.
Aniccaṃ vedanaṃ …
They truly understand sensation …
aniccaṃ saññaṃ …
perception …
anicce saṅkhāre …
co-activities …
aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is impermanent—as impermanent.
Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is suffering—as suffering.
Dukkhaṃ vedanaṃ …
They truly understand sensation …
dukkhaṃ saññaṃ …
perception …
dukkhe saṅkhāre …
co-activities …
dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is suffering—as suffering.
Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is not-self—as not-self.
Anattaṃ vedanaṃ …
They truly understand sensation …
anattaṃ saññaṃ …
perception …
anatte saṅkhāre …
co-activities …
anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is not-self—as not-self.
Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is conditioned—as conditioned.
Saṅkhataṃ vedanaṃ …
They truly understand sensation …
saṅkhataṃ saññaṃ …
perception …
saṅkhate saṅkhāre …
co-activities …
saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is conditioned—as conditioned.
Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form—which is a killer—as a killer.
Vadhakaṃ vedanaṃ …
They truly understand sensation …
vadhakaṃ saññaṃ …
perception …
vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ pajānāti.
co-activities …
Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness—which is a killer—as a killer.
So rūpaṃ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.
Not being attracted to form, they don’t grasp it, and commit to the notion that it is ‘my self’.
Vedanaṃ …
Not being attracted to sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ na upeti, na upādiyati, nādhiṭṭhāti: ‘attā me’ti.
consciousness, they don't grasp it, and commit to the notion that it is ‘my self’.
Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṃ hitāya sukhāya saṃvattantī”ti.
And when you’re not attracted to and don’t grasp these five grasping aggregates, they lead to your lasting welfare and happiness.”
“Evametaṃ, āvuso sāriputta, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā.
“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
Idañca pana me āyasmato sāriputtassa dhammadesanaṃ sutvā anupādāya āsavehi cittaṃ vimuttan”ti.
And after hearing this Dharma by Venerable Sāriputta, my mind is freed from the asinine-inclinations by not grasping.”
end of section [22.85 - SN 22.85 Yamaka: With Yamaka] ❧
SN 22.86 Anurādha: With Anurādha
86. Anurādhasutta
86. With Anurādha
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 āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu.
Then several wanderers who follow other paths went up to Venerable Anurādha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“Reverend Anurādha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca:
When they said this, Venerable Anurādha said to those wanderers:
“yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:
When he said this, the wanderers said to him:
“so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
“This monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.”
Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seats and left.
Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
Soon after they had left, Anurādha thought:
“sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ.
“If those wanderers were to inquire further,
Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca:
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him all that had happened.
“idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu … pe … maṃ etadavocuṃ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti—
hoti tathāgato paraṃ maraṇāti vā, na hoti …
hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānāti”.
They understand: ‘… there is no return to any state of existence.’
“Taṃ kiṃ maññasi, anurādha,
What do you think, Anurādha?
rūpaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as form?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanaṃ …
“Do you regard the Realized One as sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ tathāgatoti samanupassasī”ti?
consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpasmiṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as in form?”
“No hetaṃ, bhante”.
“No, sir.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanāya … pe …
“Do you regard the Realized One as in sensation …
aññatra vedanāya … pe …
or distinct from sensation …
saññāya …
as in perception …
aññatra saññāya …
or distinct from perception …
saṅkhāresu …
as in co-activities …
aññatra saṅkhārehi …
or distinct from co-activities …
viññāṇasmiṃ …
as in consciousness …
aññatra viññāṇā tathāgatoti samanupassasī”ti?
or as distinct from consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṃ … vedanā … saññā … saṅkhārā … viññāṇaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as possessing form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
ayaṃ so arūpī … avedano … asaññī … asaṅkhāro … aviññāṇo tathāgatoti samanupassasī”ti?
Do you regard the Realized One as one who is without form, sensation, perception, co-activities, and consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ:
“In that case, Anurādha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti—
‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
hoti tathāgato paraṃ maraṇāti vā … na hoti … hoti ca na ca hoti … neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, anurādha.
“Good, good, Anurādha!
Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti.
In the past, as today, I describe suffering and the cessation of suffering.”
end of section [22.86 - SN 22.86 Anurādha: With Anurādha] ❧
SN 22.87 Vakkali: With Vakkali
87. Vakkalisutta
87. With Vakkali
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill.
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:
Then he addressed his carers:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:
“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti.
‘Sir, the monk Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.’
Evañca vadetha:
And then say:
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please go to the monk Vakkali out of compassion.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“Yes, reverend,” those monks replied. They did as he asked.
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati;
evañca pana vadeti:
‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami.
Then the Buddha robed up and, taking his bowl and robes, went to Venerable Vakkali.
Addasā kho āyasmā vakkali bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi.
Venerable Vakkali saw the Buddha coming off in the distance and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ vakkaliṃ etadavoca:
Then the Buddha said to him:
“alaṃ, vakkali, mā tvaṃ mañcake samadhosi.
“It’s all right, Vakkali, don’t get up.
Santimāni āsanāni paññattāni; tatthāhaṃ nisīdissāmī”ti.
There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ vakkaliṃ etadavoca:
He sat on the seat spread out and said to Vakkali:
“kacci te, vakkali, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Vakkali, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading; its growing is apparent, not its fading.”
“Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti?
“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti.
“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, vakkali, attā sīlato na upavadatī”ti?
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira taṃ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?
“In that case, Vakkali, why do you have remorse and regret?”
“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ bhagavantaṃ dassanāya upasaṅkameyyan”ti.
“For a long time I’ve wanted to go and see the Buddha, but I was physically too weak.”
“Alaṃ, vakkali, kiṃ te iminā pūtikāyena diṭṭhena?
“Enough, Vakkali! Why would you want to see this rotten body?
Yo kho, vakkali, dhammaṃ passati so maṃ passati;
One who sees The Dharma sees me.
yo maṃ passati so dhammaṃ passati.
One who sees me sees The Dharma.
Dhammañhi, vakkali, passanto maṃ passati;
Seeing The Dharma, you see me.
maṃ passanto dhammaṃ passati.
Seeing me, you see The Dharma.
Taṃ kiṃ maññasi, vakkali,
What do you think, Vakkali?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
eso me attāti?
“No hetaṃ, bhante”.
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
Atha kho bhagavā āyasmantaṃ vakkaliṃ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi.
And then, after giving Venerable Vakkali this advice, the Buddha got up from his seat and went to the Vulture’s Peak Mountain.
Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi:
Then Venerable Vakkali addressed his carers:
“etha maṃ, āvuso, mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamatha.
“Come on, reverends, lift my cot and take me to the Black Rock on the slopes of Isigili.
Kathañhi nāma mādiso antaraghare kālaṃ kattabbaṃ maññeyyā”ti?
It’s unthinkable for one like me to die in an inhabited area!”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamiṃsu.
“Yes, reverend,” replied those monks, and did as he asked.
Atha kho bhagavā tañca rattiṃ tañca divāvasesaṃ gijjhakūṭe pabbate vihāsi.
Meanwhile, the Buddha spent the rest of that night and day on Vulture’s Peak Mountain.
Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ aṭṭhaṃsu.
Then, late at night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca:
One deity said to him:
“vakkali, bhante, bhikkhu vimokkhāya cetetī”ti.
“Sir, the monk Vakkali is intent on liberation!”
Aparā devatā bhagavantaṃ etadavoca:
And another deity said to him:
“so hi nūna, bhante, suvimutto vimuccissatī”ti.
“He’ll definitely be well-freed!”
Idamavocuṃ tā devatāyo.
This is what those deities said.
Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.
Then they bowed and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha addressed the monks:
“etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṃ bhikkhuṃ evaṃ vadetha:
“Come, monks, go to the monk Vakkali and tell him:
‘Suṇāvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatānaṃ.
‘Vakkali, hear the word of the Buddha and two deities.
Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca—
Late last night, two glorious deities, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, and stood to one side. One deity said to him:
vakkali, bhante, bhikkhu vimokkhāya cetetīti.
“Sir, the monk Vakkali is intent on liberation!”
Aparā devatā bhagavantaṃ etadavoca—
And another deity said to him:
so hi nūna, bhante, suvimutto vimuccissatīti.
“He’ll definitely be well-freed!”
Bhagavā ca taṃ, āvuso vakkali, evamāha—
And the Buddha said:
mā bhāyi, vakkali;
“Do not fear, Vakkali,
mā bhāyi, vakkali.
do not fear!
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti.
Your death will not be a bad one; your passing will not be a bad one.”’”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ vakkaliṃ etadavocuṃ:
“Yes, sir,” those monks replied. They went to Vakkali and said to him:
“suṇāvuso vakkali, bhagavato vacanaṃ dvinnañca devatānan”ti.
“Vakkali, hear the word of the Buddha and two deities.”
Atha kho āyasmā vakkali upaṭṭhāke āmantesi:
Then Vakkali addressed his carers:
“etha maṃ, āvuso, mañcakā oropetha.
“Please, reverends, help me off my cot.
Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṃ sotabbaṃ maññeyyā”ti.
It’s unthinkable for one like me to listen to the Buddha’s instructions sitting on a high seat.”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakā oropesuṃ.
“Yes, reverend,” replied those monks, and helped him off his cot.
“Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā … pe … ekamantaṃ aṭṭhaṃsu.
They repeated what the Buddha had said. Then Vakkali said:
Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca:
‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti.
Aparā devatā bhagavantaṃ etadavoca:
‘so hi nūna, bhante, suvimutto vimuccissatī’ti.
Bhagavā ca taṃ, āvuso vakkali, evamāha:
‘mā bhāyi, vakkali;
mā bhāyi, vakkali.
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti.
“Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha:
“Well then, reverends, in my name bow with your head to the Buddha’s feet. Say to him:
‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.
‘Sir, the monk Vakkali is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadetha:
And then say:
‘rūpaṃ aniccaṃ.
‘Form is impermanent.
Tāhaṃ, bhante, na kaṅkhāmi.
I have no doubt of that.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
I’m certain that what is impermanent is suffering.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.
Vedanā aniccā.
sensation is impermanent …
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Saññā …
Perception is impermanent …
saṅkhārā aniccā.
co-activities are impermanent …
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Viññāṇaṃ aniccaṃ.
Consciousness is impermanent.
Tāhaṃ, bhante, na kaṅkhāmi.
I have no doubt of that.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
I’m certain that what is impermanent is suffering.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.
And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”
“Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṃsu.
“Yes, reverend,” those monks replied, and left.
Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṃ āharesi.
And then, not long after those monks had left, Venerable Vakkali slit his wrists.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then those senior monks went up to the Buddha and told him Vakkali’s message.
“vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno;
so bhagavato pāde sirasā vandati;
evañca vadeti:
‘rūpaṃ aniccaṃ.
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi.
Vedanā …
saññā …
saṅkhārā …
viññāṇaṃ aniccaṃ.
Tāhaṃ, bhante, na kaṅkhāmi.
Yadaniccaṃ taṃ dukkhanti na vicikicchāmi.
Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma;
“Come, monks, let’s go to the Black Rock on the slopes of Isigili,
yattha vakkalinā kulaputtena satthamāharitan”ti.
where Vakkali, the son of a good family, slit his wrists.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami.
Then the Buddha together with several monks went to the Black Rock on the slopes of Isigili.
Addasā kho bhagavā āyasmantaṃ vakkaliṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.
The Buddha saw Vakkali off in the distance lying on his cot, having cast off the aggregates.
Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ.
Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ … pe … gacchati anudisan”ti.
“monks, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”
“Evaṃ, bhante”.
“Yes, sir.”
“Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṃ samanvesati:
“That’s Māra the Wicked searching for Vakkali’s consciousness, wondering:
‘kattha vakkalissa kulaputtassa viññāṇaṃ patiṭṭhitan’ti?
‘Where is Vakkali’s consciousness established?’
Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti.
But since his consciousness is not established, Vakkali is nirvana'd.”
end of section [22.87 - SN 22.87 Vakkali: With Vakkali] ❧
SN 22.88 Assaji: With Assaji
88. Assajisutta
88. With Assaji
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill.
Atha kho āyasmā assaji upaṭṭhāke āmantesi:
Then he addressed his carers:
“etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha:
“Please, reverends, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno.
‘Sir, the monk Assaji is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadetha:
And then say:
‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please go to the monk Assaji out of compassion.’”
“Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“Yes, reverend,” those monks replied. They did as he asked.
“assaji, bhante, bhikkhu ābādhiko … pe …
sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami.
Then in the late afternoon, the Buddha came out of retreat and went to Venerable Assaji.
Addasā kho āyasmā assaji bhagavantaṃ dūratova āgacchantaṃ.
Venerable Assaji saw the Buddha coming off in the distance,
Disvāna mañcake samadhosi.
and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ assajiṃ etadavoca:
Then the Buddha said to him:
“alaṃ, assaji, mā tvaṃ mañcake samadhosi.
“It’s all right, Assaji, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.
There are some seats spread out by others, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ assajiṃ etadavoca:
He sat on the seat spread out and said to Assaji:
“kacci te, assaji, khamanīyaṃ, kacci yāpanīyaṃ … pe … paṭikkamosānaṃ paññāyati no abhikkamo”ti?
“Assaji, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo”ti.
“Sir, I’m not all right, I’m not getting by. My pain is terrible and growing, not fading, its growing is evident, not its fading.”
“Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaṭisāro”ti?
“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaṭisāro”ti.
“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, assaji, attā sīlato na upavadatī”ti?
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira taṃ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?
“In that case, Assaji, why do you have remorse and regret?”
“Pubbe khvāhaṃ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi.
“Sir, before my time of illness I meditated having completely stilled the physical process. But now I can’t get undistractible-lucidity.
Tassa mayhaṃ, bhante, taṃ samādhiṃ appaṭilabhato evaṃ hoti:
Since I can’t get undistractible-lucidity, I think:
‘no cassāhaṃ parihāyāmī’”ti.
‘May I not decline!’”
“Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti:
“Assaji, there are ascetics and brahmins for whom samādhi is the essence, equating undistractible-lucidity with the ascetic life. They think:
‘no cassu mayaṃ parihāyāmā’ti.
‘May we not decline!’
Taṃ kiṃ maññasi, assaji,
What do you think, Assaji?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
viññāṇaṃ … pe …
“Is consciousness permanent or impermanent?” …
“tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātīti.
They understand: ‘… there is no return to any state of existence.’
So sukhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.
If they feel a pleasant sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Dukkhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti.
If they feel a painful sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
Adukkhamasukhañce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti … pe … ‘anabhinanditā’ti pajānāti.
If they feel a neutral sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t relish it.
So sukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati;
If they feel a pleasant sensation, they feel it detached.
dukkhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati;
If they feel a painful sensation, they feel it detached.
adukkhamasukhañce vedanaṃ vedayati, visaṃyutto naṃ vedayati.
If they feel a neutral sensation, they feel it detached.
So kāyapariyantikañce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikañce vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
sensation the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ sensation the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’
Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya;
Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya.
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
Evameva kho, assaji, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
In the same way, sensation the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ sensation the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, being no longer relished, will become cool right here.’”
end of section [22.88 - SN 22.88 Assaji: With Assaji] ❧
SN 22.89 Khemaka: With Khemaka
89. Khemakasutta
89. With Khemaka
Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme.
At one time several senior monks were staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.
Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ:
In the late afternoon those senior monks came out of retreat and addressed Venerable Dāsaka:
“ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors
kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’”ti?
hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca:
“Yes, reverends,” replied Dāsaka. He went to Khemaka and said to him:
“therā taṃ, āvuso khemaka, evamāhaṃsu:
“Reverend Khemaka, the seniors
‘kacci te, āvuso, khamanīyaṃ … pe … no abhikkamo’”ti?
hope you’re keeping well; they hope you’re alright. They hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, āvuso, khamanīyaṃ na yāpanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo”ti.
“Reverend, I’m not keeping well, I’m not alright. My pain is terrible and growing, not fading; its growing is evident, not its fading.”
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:
Then Dāsaka went to those seniors and told them what had happened. They said:
“khemako, āvuso, bhikkhu evamāha:
‘na me, āvuso, khamanīyaṃ … pe … abhikkamosānaṃ paññāyati no paṭikkamo’”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors say that
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
these five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’”ti?
Do you regard anything among these five grasping aggregates as self or as belonging to self?’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā … pe …
“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī”ti?
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
“These five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī”ti.
I do not regard anything among these five grasping aggregates as self or as belonging to self.”
Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:
Then Dāsaka went to those seniors and told them what had happened. They said:
“khemako, āvuso, bhikkhu evamāha:
‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors say that
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
these five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati.
If, as it seems, Venerable Khemaka does not regard anything among these five grasping aggregates as self or as belonging to self,
Tenahāyasmā khemako arahaṃ khīṇāsavo’”ti.
then he is a perfected one, with asinine-inclinations ended.’”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako … pe …
“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho;
no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo”ti.
“Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
“These five grasping aggregates have been taught by the Buddha, that is:
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo;
I do not regard anything among these five grasping aggregates as self or as belonging to self, yet I am not a perfected one, with asinine-inclinations ended.
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.”
Atha kho āyasmā dāsako yena therā bhikkhū … pe …
Then Dāsaka went to those seniors and told them what had happened. They said:
there bhikkhū etadavoca:
“khemako, āvuso, bhikkhu evamāha—
pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ—
rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo;
api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.
“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi:
“Please, Reverend Dāsaka, go to the monk Khemaka and say to him:
‘therā taṃ, āvuso khemaka, evamāhaṃsu—
‘Reverend Khemaka, the seniors ask,
yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi?
when you say ‘I am’, what is it that you’re talking about?
Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi,
Is it form or apart from form?
vedanaṃ …
Is it sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi.
consciousness, or apart from consciousness?
Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’”ti?
When you say ‘I am’, what is it that you’re talking about?”
“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca—
“Yes, reverends,” replied Dāsaka. He relayed the message to Khemaka, who replied:
therā taṃ, āvuso khemaka, evamāhaṃsu:
“yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi?
Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi?
Vedanaṃ …
saññaṃ …
saṅkhāre …
viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi?
Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti?
“Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya.
“Enough, Reverend Dāsaka! What’s the point in running back and forth?
Āharāvuso, daṇḍaṃ;
Bring my staff,
ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.
I’ll go to see the senior monks myself.”
Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi.
Then Venerable Khemaka, leaning on a staff, went to those senior monks and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ:
When the greetings and polite conversation were over, he sat down to one side. They said to him:
“yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi?
“Reverend Khemaka, when you say ‘I am’, what is it that you’re talking about?
Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi?
Is it form or apart from form?
Vedanaṃ …
Is it sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi?
consciousness, or apart from consciousness?
Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti?
When you say ‘I am’, what is it that you’re talking about?”
“Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi.
“Reverends, I don’t say ‘I am’ with reference to form, or apart from form.
Na vedanaṃ …
I don’t say ‘I am’ with reference to sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi.
consciousness, or apart from consciousness.
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi.
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.
Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho.
It’s like the scent of a blue water lily, or a pink or white lotus.
Yo nu kho evaṃ vadeyya: ‘pattassa gandho’ti vā ‘vaṇṇassa gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti?
Would it be right to say that the scent belongs to the petals or the stalk or the pistil?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā”ti?
“Then, reverends, how should it be said?”
“‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti.
“It would be right to say that the scent belongs to the flower.”
“Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi.
“In the same way, reverends, I don’t say ‘I am’ with reference to form, or apart from form.
Na vedanaṃ …
I don’t say ‘I am’ with reference to sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi.
consciousness, or apart from consciousness.
Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi.
For when it comes to the five grasping aggregates I’m not rid of the conceit ‘I am’. But I don’t regard anything as ‘I am this’.
Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti: ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato.
Although a noble-one's-disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati—
After some time they meditate observing rise and fall in the five grasping aggregates.
iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.
As they do so, that lingering residue is eradicated.
Seyyathāpi, āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ.
Suppose there was a cloth that was dirty and soiled, so the owners give it to a launderer.
Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti.
The launderer kneads it thoroughly with salt, lye, and cow dung, and rinses it in clear water.
Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato.
Although that cloth is clean and bright, it still has a lingering scent of salt, lye, or cow dung that had not been eradicated.
Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti.
The launderer returns it to its owners, who store it in a chest permeated with scent.
Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati.
And that lingering scent would be eradicated.
Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato.
In the same way, although a noble-one's-disciple has given up the five lower fetters, they still have a lingering residue of the conceit ‘I am’, the desire ‘I am’, and the underlying tendency ‘I am’ which has not been eradicated.
So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.
After some time they meditate observing rise and fall in the five grasping aggregates.
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī”ti.
As they do so, that lingering residue is eradicated.”
Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ:
When he said this, the senior monks said to Venerable Khemaka:
“na kho mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ.
“We didn’t want to trouble Venerable Khemaka with our questions. But you’re capable of explaining, teaching, advocating, establishing, disclosing, analyzing, and clarifying the Buddha’s instructions in detail.
Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkatan”ti.
And that’s just what you’ve done.”
Idamavoca āyasmā khemako.
That’s what Venerable Khemaka said.
Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ.
Satisfied, the senior monks were happy with what Venerable Khemaka said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti.
And while this discourse was being spoken, the minds of sixty senior monks and of Venerable Khemaka were freed from asinine-inclinations by not grasping.
end of section [22.89 - SN 22.89 Khemaka: With Khemaka] ❧
SN 22.90 Channa: With Channa
90. Channasutta
90. With Channa
Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye.
At one time several senior monks were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca:
Then in the late afternoon, Venerable Channa came out of retreat. Taking a key, he went from dwelling to dwelling, going up to the senior monks and saying:
“ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyyan”ti.
“May the venerable senior monks advise me and instruct me! May they give me a Dhamma talk so that I can see The Dharma!”
Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ:
When he said this, the senior monks said to Venerable Channa:
“rūpaṃ kho, āvuso channa, aniccaṃ;
“Reverend Channa, form,
vedanā aniccā;
sensation,
saññā aniccā;
perception,
saṅkhārā aniccā;
co-activities,
viññāṇaṃ aniccaṃ.
and consciousness are impermanent.
Rūpaṃ anattā;
Form,
vedanā …
sensation,
saññā …
perception,
saṅkhārā …
co-activities,
viññāṇaṃ anattā.
and consciousness are not-self.
Sabbe saṅkhārā aniccā;
All conditions are impermanent.
sabbe dhammā anattā”ti.
All things are not-self.”
Atha kho āyasmato channassa etadahosi:
Then Venerable Channa thought:
“mayhampi kho etaṃ evaṃ hoti:
“I too think in this way. …
‘rūpaṃ aniccaṃ, vedanā …
saññā …
saṅkhārā …
viññāṇaṃ aniccaṃ;
rūpaṃ anattā, vedanā …
saññā …
saṅkhārā …
viññāṇaṃ anattā.
Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Paritassanā upādānaṃ uppajjati;
Anxiety and grasping arise.
paccudāvattati mānasaṃ:
And the mind reverts to thinking:
‘atha ko carahi me attā’ti?
‘So then who exactly is my self?’
Na kho panevaṃ dhammaṃ passato hoti.
But that doesn’t happen for someone who sees The Dharma.
Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.
Who can teach me the Dhamma so that I can see The Dharma?”
Atha kho āyasmato channassa etadahosi:
Then Venerable Channa thought:
“ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ;
“The Venerable Ānanda is staying near Kosambi, in Ghosita’s Monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see The Dharma.
atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.
Since I have so much trust in Venerable Ānanda,
Yannūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan”ti.
why don’t I go to see him?”
Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi … pe … ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca:
Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambi. He went to see Ānanda in Ghosita’s Monastery, exchanged greetings with him, and told him what had happened. Then he said:
Tassa mayhaṃ, āvuso, etadahosi:
‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ.
Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi.
Yannūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan’ti.
Ovadatu maṃ, āyasmā ānando;
“May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see The Dharma!”
anusāsatu maṃ, āyasmā ānando;
karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan”ti.
“Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ āyasmā channo āvi akāsi khīlaṃ chindi.
“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and cut through your emotional barrenness.
Odahāvuso channa, sotaṃ;
Listen well, Channa.
bhabbosi dhammaṃ viññātun”ti.
You are capable of understanding The Dharma.”
Atha kho āyasmato channassa tāvatakeneva uḷāraṃ pītipāmojjaṃ uppajji:
Then right away Channa was filled with lofty rapture and joy:
“bhabbo kirasmi dhammaṃ viññātun”ti.
“It seems I’m capable of understanding The Dharma!”
“Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa—
“Reverend Channa, I heard and learned in the presence of the Buddha his advice to the monk Kaccānagotta:
dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañca.
‘Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world.
Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti.
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena
The world is for the most part shackled to attraction, grasping, and insisting.
taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti.
But if—when it comes to this attraction, grasping, mental dedication, insistence, and underlying tendency—you don’t get atracted, grasp, and commit to the notion “my self”,
Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati.
you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing.
Aparappaccayā ñāṇamevassa ettha hoti.
Your knowledge about this is independent of others.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
Sabbamatthīti kho, kaccāna, ayameko anto.
“All exists”: this is one extreme.
Sabbaṃ natthīti ayaṃ dutiyo anto.
“All doesn’t exist”: this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti—
Avoiding these two extremes, the Realized One teaches by the middle way:
avijjāpaccayā saṅkhārā;
“Ignorance is a condition for co-activities.
saṅkhārapaccayā viññāṇaṃ … pe …
co-activities are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …
When ignorance fades away and ceases with nothing left over, co-activities cease. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”’”
“Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā.
“Reverend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion.
Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito”ti.
And now that I’ve heard this Dharma from Venerable Ānanda, I’ve comprehended The Dharma.”
end of section [22.90 - SN 22.90 Channa: With Channa] ❧
91. Rāhulasutta
91. Rāhula
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Rāhula, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā … pe …
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.92 Dutiyarāhula: Rāhula (2nd)
92. Dutiyarāhulasutta
92. Rāhula (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca:
Seated to one side, Rāhula said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā … pe … yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
“Rāhula, when one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Yā kāci vedanā …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti.
When one truly sees any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self,’ one is freed by not grasping.
Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti.
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..9.. - SN 22 vagga 9 Thera: Senior monks] ❧
+ § – SN 22 vagga 10 Puppha: Flowers+ all - all
10. Pupphavagga
10. Flowers
93. Nadīsutta
93. A River
Sāvatthinidānaṃ.
At Sāvatthī.
“Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya.
“Suppose, monks, there was a mountain river that flowed swiftly, going far, carrying all before it. If wild sugarcane, kusa grass, reeds, vetiver, or trees grew on either bank, they’d overhang the river. And if a person who was being swept along by the current grabbed the wild sugarcane, kusa grass, reeds, vetiver, or trees, it’d break off, and they’d come to ruin because of that.
Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
In the same way, an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ palujjati.
But their form breaks off,
So tatonidānaṃ anayabyasanaṃ āpajjati.
and they come to ruin because of that.
Vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ palujjati.
But their consciousness breaks off,
So tatonidānaṃ anayabyasanaṃ āpajjati.
and they come to ruin because of that.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
… pe …
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
94. Pupphasutta
94. Flowers
Sāvatthinidānaṃ.
At Sāvatthī.
“Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati.
“monks, I don’t argue with the world; it’s the world that argues with me.
Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati.
When your speech is in line with The Dharma you don’t argue with anyone in the world.
Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi.
What the astute agree on as not existing, I too say does not exist.
Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi.
What the astute agree on as existing, I too say exists.
Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi?
And what do the astute agree on as not existing, which I too say does not exist?
Rūpaṃ, bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.
Form that is permanent, everlasting, eternal, and imperishable.
Vedanā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.
Consciousness that is permanent, everlasting, eternal, and imperishable.
Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi.
This is what the astute agree on as not existing, which I too say does not exist.
Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi?
And what do the astute agree on as existing, which I too say exists?
Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.
Form that is impermanent, suffering, and perishable.
Vedanā aniccā … pe …
sensation … Perception … co-activities …
viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.
Consciousness that is impermanent, suffering, and perishable.
Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi.
This is what the astute agree on as existing, which I too say exists.
Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti;
There is a temporal phenomenon in the world that the Realized One understands and comprehends.
abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
Kiñca, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti?
And what is that temporal phenomenon in the world?
Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti.
Form is a temporal phenomenon in the world that the Realized One understands and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
Vedanā, bhikkhave, loke lokadhammo … pe …
sensation …
saññā, bhikkhave …
Perception …
saṅkhārā, bhikkhave …
co-activities …
viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti.
Consciousness is a temporal phenomenon in the world that the Realized One understands and comprehends.
Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.
Then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it.
Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi.
This being so, what can I do about a foolish ordinary person, blind and sightless, who does not know or see?
Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti anupalittaṃ udakena;
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā”ti.
In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.”
❧
+ SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile (2025 SP-FLUENT translation by frankk derived from B. Sujato )
Ekaṃ samayaṃ bhagavā ayujjhāyaṃ viharati gaṅgāya nadiyā tīre.
At one time the Buddha was staying near Ayojjhā on the bank of the Ganges river.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
+ §95.1 – (rūpa: form ↔ lump of foam)
“Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya.
“monks, suppose this Ganges river was carrying along a big lump of foam.
Tamenaṃ cakkhumā puriso passeyya nij-jhāyeyya
And a person with good eyesight would see it and do jhāna,
yoniso upaparikkheyya.
equanimously-observing that to its source.
Tassa taṃ passato nij-jhāyato yoniso upaparikkhato
And ...(having done that)...
rittakaññeva khāyeyya, tucchakaññeva khāyeyya, asārakaññeva khāyeyya.
it would appear to them as completely void, hollow, and insubstantial.
Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?
For what substance could there be in a lump of foam?
(similarly, monk uses jhāna and upekkha to see emptiness in 11 aspects of aggregate...)
Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ
In the same way, a monk regards any kind of form at all—
Atīt-ānāgata-paccuppannaṃ … pe … yaṃ dūre santike vā
past, future, or present; internal or external; coarse or fine; inferior or superior; near or far—
taṃ bhikkhu passati nij-jhāyati
That monk sees and does jhāna,
yoniso upaparikkhati.
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
rittakaññeva khāyati, tucchakaññeva khāyati, asārakaññeva khāyati.
it appears to them as completely void, hollow, and insubstantial.
Kiñhi siyā, bhikkhave, rūpe sāro?
For what substance could there be in form?
§95.2 – (vedana: sensation ↔ water bubble)
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante
Suppose it was the time of autumn, when the rain was falling heavily,
udake udakapubbuḷaṃ uppajjati ceva nirujjhati ca.
and a bubble on the water forms and pops right away.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?
For what substance could there be in a water bubble?
0
Evameva kho, bhikkhave, yā kāci vedanā
In the same way, a monk regards any kind of sensation at all--
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, vedanāya sāro?
For what substance could there be in sensation?
§95.3 – (saññā: perception ↔ mirage)
Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati.
Suppose that in the last month of summer, at noon, a shimmering mirage appears.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
kiñhi siyā, bhikkhave, marīcikāya sāro?
For what substance could there be in a mirage?
0
Evameva kho, bhikkhave, yā kāci saññā
In the same way, a monk regards any kind of sensation at all--
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, saññāya sāro?
For what substance could there be in sensation?
§95.4 – (saṅkhārā: co-activities ↔ coreless banana tree)
Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī
Suppose there was a person in need of heartwood.
sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya.
Wandering in search of heartwood, they’d take a sharp axe and enter a forest.
So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ.
There they’d see a big banana tree, straight and young and flawlessly grown.
Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya.
They’d cut it down at the base, cut off the top, and unroll the coiled sheaths.
So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ.
But they wouldn’t even find sapwood, much less heartwood.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?
For what substance could there be in a banana tree?
0
Evameva kho, bhikkhave, ye keci saṅkhārā
In the same way, a monk regards any kind of co-activities at all--
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, saṅkhāresu sāro?
For what substance could there be in co-activities?
§95.5 – (viññāṇaṃ: consciousness ↔ magician’s trick)
Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe māyaṃ vidaṃseyya.
Suppose a magician or their apprentice was to perform a magic trick at the crossroads.
abhisaṅkhacca bhojanaṃ;
faithful and learned,
Vanibbake tappayati,
should prepare a meal to satisfy
annapānena paṇḍito.
renunciates with food and drink.
0
0
Kiñhi siyā, bhikkhave, māyāya sāro?
For what substance could there be in a magic trick?
0
Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ
In the same way, a monk regards any kind of consciousness at all—
Taṃ hissa gajjitaṃ hoti,
For that is their thunder,
devasseva pavassato;
like the gods when it rains.
Sā puññadhārā vipulā,
That stream of merit so abundant
dātāraṃ abhivassatī”ti.
showers down on the giver.”
0
0
Kiñhi siyā, bhikkhave, viññāṇe sāro?
For what substance could there be in consciousness?
§95.6 – (disciple becomes arahant, perfected)
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
Seeing this, a learned noble-one's-disciple grows
rūpasmim-pi nibbindati,
disenchanted with form,
vedanāya-pi nibbindati,
disenchanted with sensations,
saññāya-pi nibbindati,
disenchanted with perception,
saṅkhāresu-pi nibbindati,
disenchanted with co-activities,
viññāṇasmim-pi nibbindati.
disenchanted with consciousness.
vi-rāgā vimuccati;
through dis-passion, [his mind] is liberated.
vimuttasmiṁ
When it is liberated,
vimuttam·iti
he has the knowledge,
ñāṇaṁ hoti.
“[my mind] is liberated.”
‘Khīṇā jāti,
‘Rebirth is destroyed.
vusitaṁ brahma-cariyaṁ,
The holy life has been lived,
kataṁ karaṇīyaṁ,
what had to be done has been done.
nāparaṁ itthattāyā’ti
there is no return to any state of existence.
pajānātī”ti.
He lucidly-discerns that.
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
(verse)
“Pheṇapiṇḍūpamaṃ rūpaṃ,
“Form is like a lump of foam;
vedanā bubbuḷūpamā;
sensation is like a bubble;
Marīcikūpamā saññā,
perception seems like a mirage;
saṅkhārā kadalūpamā;
co-activities like a banana tree;
Māyūpamañca viññāṇaṃ,
and consciousness like a magic trick:
desitādiccabandhunā.
so taught the Kinsman of the Sun.
Yathā yathā nij-jhāyati,
In whatever way you do jhāna
yoniso upaparikkhati;
to equanimously-observe [those aggregates] to their origin;
Rittakaṃ tucchakaṃ hoti,
they’re void and hollow
yo naṃ passati yoniso.
when you see them to their source.
Imañca kāyaṃ ārabbha,
Concerning this body,
bhūripaññena desitaṃ;
he of vast wisdom has taught
Pahānaṃ tiṇṇaṃ dhammānaṃ,
that when three things are given up,
rūpaṃ passatha chaḍḍitaṃ.
you’ll see this form cast off.
Āyu usmā ca viññāṇaṃ,
Vitality, warmth, and consciousness:
yadā kāyaṃ jahantimaṃ;
when they leave the body,
Apaviddho tadā seti,
it lies there tossed aside,
parabhattaṃ acetanaṃ.
food for others, mindless.
Etādisāyaṃ santāno,
Such is this process,
māyāyaṃ bālalāpinī;
this illusion, cooed over by fools.
Vadhako esa akkhāto,
It’s said to be a killer,
sāro ettha na vijjati.
for no substance is found here.
Evaṃ khandhe avekkheyya,
A monk with aroused-vigor
bhikkhu āraddha-vīriyo;
should equanimously-observe the aggregates like this,
Divā vā yadi vā rattiṃ,
whether by day or by night,
sampajāno paṭis-sato.
with lucid-discerning, remembering [and applying Dharma].
Jaheyya sabba-saṃyogaṃ,
They should give up all fetters,
kareyya saraṇattano;
and make a refuge for themselves.
Careyy’-āditta-sīsova,
They should live as though their head was on fire,
patthayaṃ accutaṃ padan”ti.
aspiring to the imperishable state.”
end of section [22.95 - SN 22.95 Pheṇa-piṇḍ'-ūpama: A Lump of Foam simile] ❧
SN 22.96 Gomayapiṇḍa: A Lump of Cow Dung
96. Gomayapiṇḍasutta
96. A Lump of Cow Dung
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati?
Is there any sensation …
Atthi nu kho, bhante, kāci saññā yā saññā … pe …
perception …
atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti?
co-activities …
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …
There’s no sensation …
kāci saññā …
perception …
keci saṅkhārā …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”
Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca:
Then the Buddha, picking up a lump of cow dung, said to the monks:
“ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati.
“There’s not even this much of any incarnation that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto.
Once upon a time I was an anointed warrior-nobleic king.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni.
I had 84,000 cities, with the capital Kusāvatī the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni.
I had 84,000 palaces, with the palace named dharma the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni.
I had 84,000 chambers, with the great foyer the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.
I had 84,000 couches made of ivory or heartwood or gold or silver, spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.
I had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.
I had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.
I had 84,000 chariots with gold adornments and banners, covered with gold netting, with the chariot named Triumph the foremost.
Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni.
I had 84,000 jewels, with the jewel-treasure the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni.
I had 84,000 women, with Queen Subhaddā the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni.
I had 84,000 warrior-noble vassals, with the counselor-treasure the foremost.
Tassa mayhaṃ, bhikkhu … pe … caturāsītidhenusahassāni ahesuṃ dukūlasandānāni kaṃsūpadhāraṇāni.
I had 84,000 milk cows with silken reins and bronze pails.
Tassa mayhaṃ, bhikkhu … pe … caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni.
I had 8,400,000,000 fine cloths of linen, silk, wool, and cotton.
Tassa mayhaṃ, bhikkhu … pe … caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha.
I had 84,000 servings of food, which were presented to me as offerings in the morning and evening.
Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—kusāvatī rājadhānī.
Of those 84,000 cities, I only stayed in one, the capital Kusāvatī.
Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi—dhammo pāsādo.
Of those 84,000 mansions, I only dwelt in one, the Palace of dharma.
Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi—mahābyūhaṃ kūṭāgāraṃ.
Of those 84,000 chambers, I only dwelt in the great foyer.
Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi—dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā.
Of those 84,000 couches, I only used one, made of ivory or heartwood or gold or silver.
Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi—uposatho nāgarājā.
Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath.
Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi—valāhako assarājā.
Of those 84,000 horses, I only rode one, the royal horse named Thundercloud.
Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi—vejayanto ratho.
Of those 84,000 chariots, I only rode one, the chariot named Triumph.
Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti—khattiyānī vā velāmikā vā.
Of those 84,000 women, I was only served by one, a maiden of the warrior-nobleic or merchant classes.
Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi—khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā.
Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, silk, wool, or cotton.
Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ.
Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.
Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā.
And so all those conditioned dharma have passed, ceased, and perished.
Evaṃ aniccā kho, bhikkhu, saṅkhārā.
So impermanent are conditions,
Evaṃ addhuvā kho, bhikkhu, saṅkhārā.
so unstable are conditions,
Evaṃ anassāsikā kho, bhikkhu, saṅkhārā.
so unreliable are conditions.
Yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.
This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.”
❧
SN 22.97 Nakhasikhā: A Fingernail
97. Nakhasikhāsutta
97. A Fingernail
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati?
Is there any sensation …
Atthi nu kho, bhante, kāci saññā … pe …
perception …
keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti?
co-activities …
Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …
There’s no sensation …
kāci saññā …
perception …
keci saṅkhārā … pe …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed that monk:
“ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“There’s not even this much of any form that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettakañcepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”.
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati.
There’s not even this much of any sensation …
Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
Ettakāpi kho, bhikkhu, saññā natthi … pe …
perception …
ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.
co-activities …
Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
consciousness that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If there were, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Taṃ kiṃ maññasi, bhikkhu,
What do you think, monk?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
“tasmātiha … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.98 Suddhika: Plain Version
98. Suddhikasutta
98. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati?
“Sir, is there any form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?
Atthi nu kho, bhante, kāci vedanā … pe …
Is there any sensation …
kāci saññā …
perception …
keci saṅkhārā …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti?
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever?”
“Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati.
“monk, there is no form at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.
Natthi kho, bhikkhu, kāci vedanā …
There’s no sensation …
kāci saññā …
perception …
keci saṅkhārā …
co-activities …
kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.
consciousness at all that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.”
SN 22.99 Gaddulabaddha: A Leash
99. Gaddulabaddhasutta
99. A Leash
Sāvatthinidānaṃ.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati;
There comes a time when the ocean dries up and evaporates and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati;
There comes a time when Sineru the king of mountains is burned up and destroyed, and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati;
There comes a time when the great earth is burned up and destroyed, and is no more.
na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi.
But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati;
Suppose a dog on a leash was tethered to a strong post or pillar. It would just keep running and circling around that post or pillar.
evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe …
In the same way, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in their teaching. They’ve not seen good persons, and are neither skilled nor trained in their teaching.
sappurisadhamme avinīto rūpaṃ attato samanupassati … pe …
They regard form …
vedanaṃ attato samanupassati …
sensation …
saññaṃ attato samanupassati …
perception …
saṅkhāre attato samanupassati …
co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva anuparidhāvati anuparivattati.
They just keep running and circling around form, sensation, perception, co-activities, and consciousness.
So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ … pe … saññaṃ … saṅkhāre … viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
Doing so, they’re not freed from form, sensation, perception, co-activities, and consciousness. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccati dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto,
An educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati … pe …
They don’t regard form …
na vedanaṃ …
sensation …
na saññaṃ …
perception …
na saṅkhāre …
co-activities …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
or consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ nānuparidhāvati nānuparivattati.
They don’t keep running and circling around form, sensation, perception, co-activities, and consciousness.
So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
By not doing so, they’re freed from form, sensation, perception, co-activities, and consciousness. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
❧
SN 22.100 Dutiyagaddulabaddha: A Leash (2nd)
100. Dutiyagaddulabaddhasutta
100. A Leash (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Anamataggoyaṃ, bhikkhave, saṃsāro.
“monks, transmigration has no known beginning.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati.
Suppose a dog on a leash was tethered to a strong post or pillar. Whether walking, standing, sitting, or lying down, it stays right beside that post or pillar.
Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
In the same way, an uneducated ordinary person regards form like this: ‘This is mine, I am this, this is my self.’
Vedanaṃ …
They regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
consciousness like this: ‘This is mine, I am this, this is my self.’
So gacchati cepi ime pañcupādānakkhandhe upagacchati;
When walking, they walk right beside the five grasping aggregates.
tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati;
When standing …
nisīdati cepi ime pañcupādānakkhandhe upanisīdati;
sitting …
nipajjati cepi ime pañcupādānakkhandhe upanipajjati.
lying down, they lie down right beside the five grasping aggregates.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:
So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.
‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;
Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.
Sentient beings are purified because the mind is purified.
Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittan”ti?
monks, have you seen the picture called ‘Conduct’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ.
“That picture was elaborated by the mind, but the mind is even more elaborate than that.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:
So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.
‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;
Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.
Sentient beings are purified because the mind is purified.
Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ yathayidaṃ, bhikkhave, tiracchānagatā pāṇā.
I don’t see see any other order of beings as elaborate as the animal realm.
tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ.
The creatures in the animal realm were elaborated by the mind, but the mind is even more elaborate than that.
Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:
So you should regularly check your own mind:
‘dīgharattamidaṃ cittaṃ saṅkiliṭṭhaṃ rāgena dosena mohenā’ti.
‘For a long time this mind has been corrupted by greed, hate, and delusion.’
Cittasaṅkilesā, bhikkhave, sattā saṅkilissanti;
Sentient beings are corrupted because the mind is corrupted.
cittavodānā sattā visujjhanti.
Sentient beings are purified because the mind is purified.
Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ;
Suppose an artist or painter had some dye, red lac, turmeric, indigo, or rose madder. And on a polished plank or a wall or a canvas they’d create the image of a woman or a man, complete in all its various parts.
evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva … pe … saññaññeva … saṅkhāreyeva … viññāṇaññeva abhinibbattento abhinibbatteti.
In the same way, when an uneducated ordinary person creates a future life, all they create is form, sensation, perception, co-activities, and consciousness.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ … pe …
consciousness permanent or impermanent?” …
“tasmātiha, bhikkhave … pe …
“So you should truly see …
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.101 Vāsijaṭa: The Adze
101. Vāsijaṭasutta
101. The Adze
Sāvatthinidānaṃ.
At Sāvatthī.
“Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.
“monks, I say that the ending of asinine-inclinations is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti?
For one who knows and sees what?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.
The ending of the asinine-inclinations is for one who knows and sees this.
Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:
When a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is not freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Abhāvitattā’ tissa vacanīyaṃ.
It’s because they’re undeveloped.
Kissa abhāvitattā?
Undeveloped in what?
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
But she had not properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya:
That chicken might wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.
But they can’t break out and hatch safely.
Taṃ kissa hetu?
Why is that?
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;
Because that chicken with eight or ten or twelve eggs
tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.
has not properly sat on them to keep them warm and incubated.
Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya:
In the same way, when a monk is not committed to development, they might wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is not freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Abhāvitattā’tissa vacanīyaṃ.
It’s because they’re undeveloped.
Kissa abhāvitattā?
Undeveloped in what?
Abhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … aṭṭhaṅgikassa maggassa.
Undeveloped in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:
When a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.
It’s because they’re developed.
Kissa bhāvitattā?
Developed in what?
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.
Suppose there was a chicken with eight or ten or twelve eggs.
Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
And she properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:
That chicken might not wish:
‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,
‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.
But still they can break out and hatch safely.
Taṃ kissa hetu?
Why is that?
Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā;
Because that chicken with eight or ten or twelve eggs
tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.
properly sat on them to keep them warm and incubated.
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya:
In the same way, when a monk is committed to development, they might not wish:
‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.
‘If only my mind was freed from the asinine-inclinations by not grasping!’ Even so, their mind is freed from asinine-inclinations by not grasping.
Taṃ kissa hetu?
Why is that?
‘Bhāvitattā’tissa vacanīyaṃ.
It’s because they’re developed.
Kissa bhāvitattā?
Developed in what?
Bhāvitattā catunnaṃ satipaṭṭhānānaṃ … pe … bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.
Developed in the four kinds of rememberfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ.
Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze.
No ca khvassa evaṃ ñāṇaṃ hoti:
They don’t know
‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti.
how much of the handle was worn away today, how much yesterday, and how much previously.
Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti.
They just know what has been worn away.
Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti:
In the same way, when a monk is committed to development, they don’t know
‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti.
how much of the asinine-inclinations were worn away today, how much yesterday, and how much previously. They just know what has been worn away.
Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti;
Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away.
evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti.
In the same way, when a monk is committed to development their fetters readily collapse and rot away.”
end of section [22.101 - SN 22.101 Vāsijaṭa: The Adze] ❧
SN 22.102 Aniccasaññā: The Perception of Impermanence
102. Aniccasaññāsutta
102. The Perception of Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
“monks, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati;
In the autumn, a farmer ploughing with a large plough shears through all the root networks.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti;
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti;
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati;
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all.
evameva kho, bhikkhave, aniccasaññā bhāvitā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati;
Of all kinds of fragrant root, spikenard is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant flower, jasmine is said to be the best.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati;
All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all.
evameva kho, bhikkhave, aniccasaññā … pe … sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’.
Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca;
After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.
In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.
Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati … pe … sabbaṃ asmimānaṃ samūhanati?
And how is the perception of impermanence developed and cultivated so that … it eradicates all conceit ‘I am’?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is sensation …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī”ti.
That’s how the perception of impermanence is developed and cultivated so that it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. That’s how it eliminates all ignorance and eradicates all conceit ‘I am’.”
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 22
Linked Discourses 22
end of section [22..10.. - SN 22 vagga 10 Puppha: Flowers] ❧
+ § – SN 22 vagga 11 Anta: Sides+ all - all
103. Antasutta
103. Sides
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, antā.
“monks, there are these four sides.
Katame cattāro?
What four?
Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.
The side of identity, the side of the origin of identity, the side of the cessation of identity, and the side of the practice that leads to the cessation of identity.
Katamo ca, bhikkhave, sakkāyanto?
And what is the side of identity?
Pañcupādānakkhandhātissa vacanīyaṃ.
It should be said: the five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
ayaṃ vuccati, bhikkhave, sakkāyanto.
This is called the side of identity.
Katamo ca, bhikkhave, sakkāyasamudayanto?
And what is the side of the origin of identity?
Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, taking pleasure in various different realms. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
Ayaṃ vuccati, bhikkhave, sakkāyasamudayanto.
This is called the side of the origin of identity.
Katamo ca, bhikkhave, sakkāyanirodhanto?
And what is the side of the cessation of identity?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṃ vuccati, bhikkhave, sakkāyanirodhanto.
This is called the side of the cessation of identity.
Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto?
And what is the side of the practice that leads to the cessation of identity?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto.
This is called the side of the practice that leads to the cessation of identity.
Ime kho, bhikkhave, cattāro antā”ti.
These are the four sides.”
SN 22.104 Dukkha: Suffering
104. Dukkhasutta
104. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, dukkhaṃ?
And what is suffering?
Pañcupādānakkhandhātissa vacanīyaṃ.
It should be said: the five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Idaṃ vuccati, bhikkhave, dukkhaṃ.
This is called suffering.
Katamo ca, bhikkhave, dukkhasamudayo?
And what is the origin of suffering?
Yāyaṃ taṇhā ponobhavikā … pe … vibhavataṇhā—
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṃ vuccati, bhikkhave, dukkhasamudayo.
This is called the origin of suffering.
Katamo ca, bhikkhave, dukkhanirodho?
And what is the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṃ vuccati, bhikkhave, dukkhanirodho.
This is called the cessation of suffering.
Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā?
And what is the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti.
This is called the practice that leads to the cessation of suffering.”
SN 22.105 Sakkāya: Identity
105. Sakkāyasutta
105. Identity
Sāvatthinidānaṃ.
At Sāvatthī.
“Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you identity, the origin of identity, the cessation of identity, and the practice that leads to the cessation of identity.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sakkāyo?
And what is identity?
Pañcupādānakkhandhātissa vacanīyaṃ.
It should be said: the five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Ayaṃ vuccati, bhikkhave, sakkāyo.
This is called identity.
Katamo ca, bhikkhave, sakkāyasamudayo?
And what is the origin of identity?
Yāyaṃ taṇhā ponobhavikā … pe …
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment anywhere it can. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
ayaṃ vuccati, bhikkhave, sakkāyasamudayo.
This is called the origin of identity.
Katamo ca, bhikkhave, sakkāyanirodho?
And what is the cessation of identity?
Yo tassāyeva taṇhāya … pe …
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.
ayaṃ vuccati, bhikkhave, sakkāyanirodho.
This is called the cessation of identity.
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?
And what is the practice that leads to the cessation of identity?
Ayameva ariyo aṭṭhaṅgiko maggo.
It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti.
This is called the practice that leads to the cessation of identity.”
SN 22.106 Pariññeyya: Should Be Completely Understood
106. Pariññeyyasutta
106. Should Be Completely Understood
Sāvatthinidānaṃ.
At Sāvatthī.
“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṃ.
“monks, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, pariññeyyā dhammā?
And what things should be completely understood?
Rūpaṃ, bhikkhave, pariññeyyo dhammo.
Form,
Vedanā … pe …
sensation,
saññā …
perception,
saṅkhārā …
co-activities,
viññāṇaṃ pariññeyyo dhammo.
and consciousness.
Ime vuccanti, bhikkhave, pariññeyyā dhammā.
These are called the things that should be completely understood.
Katamā ca, bhikkhave, pariññā?
And what is complete understanding?
Rāgakkhayo, dosakkhayo, mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, pariññā.
This is called complete understanding.
Katamo ca, bhikkhave, pariññātāvī puggalo?
And what is the person who has completely understood?
Arahātissa vacanīyaṃ.
It should be said: a perfected one,
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto—
the venerable of such and such name and clan.
ayaṃ vuccati, bhikkhave, pariññātāvī puggalo”ti.
This is called the person who has completely understood.”
SN 22.107 Samaṇa: Ascetics
107. Samaṇasutta
107. Ascetics
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape …
pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand …”
SN 22.108 Dutiyasamaṇa: Ascetics and Brahmins (2nd)
108. Dutiyasamaṇasutta
108. Ascetics and Brahmins (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …
pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 22.109 Sotāpanna: A Stream-Enterer
109. Sotāpannasutta
109. A Stream-Enterer
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
A noble-one's-disciple comes to truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
Ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 22.110 Arahanta: A Perfected One
110. Arahantasutta
110. A Perfected One
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcime, bhikkhave, upādānakkhandhā.
“monks, there are these five grasping aggregates.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti.
A monk comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 22.111 Chandappahāna: Giving Up Desire
111. Chandappahānasutta
111. Giving Up Desire
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
“monks, you should give up any desire, greed, relishing, and craving for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya … pe …
You should give up any desire, greed, relishing, and craving for sensation …
saññāya …
perception …
saṅkhāresu …
co-activities …
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
SN 22.112 Dutiyachandappahāna: Giving Up Desire (2nd)
112. Dutiyachandappahānasutta
112. Giving Up Desire (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
“monks, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ … pe …
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
vedanāya …
You should give up any desire, greed, relishing, and craving for sensation …
saññāya …
perception …
saṅkhāresu yo chando … pe …
co-activities …
evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
consciousness; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
end of section [22..11.. - SN 22 vagga 11 Anta: Sides] ❧
+ § – SN 22 vagga 12 Dhammakathika: A Dhamma speaker+ all - all
12. Dhammakathikavagga
12. A Dhamma speaker
SN 22.113 Avijjā: Ignorance
113. Avijjāsutta
113. Ignorance
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …
Then a monk went up to the Buddha
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
and said to him:
“‘avijjā, avijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idha, bhikkhu, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti;
“monk, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.
vedanaṃ nappajānāti …
They don’t understand sensation …
saññaṃ …
perception …
saṅkhāre nappajānāti … pe …
co-activities …
viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccati, bhikkhu, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.114 Vijjā: Knowledge
114. Vijjāsutta
114. Knowledge
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘vijjā, vijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idha, bhikkhu, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ … rūpanirodhaṃ … rūpanirodhagāminiṃ paṭipadaṃ pajānāti.
“monk, it’s when an educated noble-one's-disciple understands form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ …
They understand sensation …
saññaṃ …
perception …
saṅkhāre pajānāti … pe …
co-activities …
viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccati, bhikkhu, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.115 Dhammakathika: A Dhamma speaker
115. Dhammakathikasutta
115. A Dhamma speaker
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;
“Sir, they speak of a ‘Dhamma speaker’.
kittāvatā nu kho, bhante, dhammakathiko hotī”ti?
How is a Dhamma speaker defined?”
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Vedanāya ce, bhikkhu … pe …
If a monk teaches Dhamma for disenchantment with sensation …
saññāya ce, bhikkhu …
perception …
saṅkhārānañce, bhikkhu …
co-activities …
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 22.116 Dutiyadhammakathika: A Dhamma speaker (2nd)
116. Dutiyadhammakathikasutta
116. A Dhamma speaker (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati;
“Sir, they speak of a ‘Dhamma speaker’.
kittāvatā nu kho, bhante, dhammakathiko hoti;
How is a Dhamma speaker defined?
kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti?
How is a monk who practices in line with The Dharma defined? And how is a monk who has attained nirvana in this very life defined?”
“Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“monk, if a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding form, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
Vedanāya ce, bhikkhu … pe …
If a monk teaches Dhamma for disenchantment with sensation …
saññāya ce, bhikkhu …
perception …
saṅkhārānañce, bhikkhu …
co-activities …
viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
consciousness, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding consciousness, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
SN 22.117 Bandhana: Shackles
117. Bandhanasutta
117. Shackles
Sāvatthinidānaṃ.
At Sāvatthī.
“Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī … pe … sappurisadhamme avinīto
“monks, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
They regard form as self, self as having form, form in self, or self in form.
Ayaṃ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.
Vedanaṃ attato samanupassati … pe … vedanāya vā attānaṃ.
They regard sensation …
Ayaṃ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
Saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ attato samanupassati … pe …
consciousness as self.
ayaṃ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati.
They’re called an uneducated ordinary person who is bound to form, inside and out. They see neither the near shore nor the far shore. They’re born in bonds and die in bonds, and in bonds they go from this world to the next.
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī … pe … sappurisadhamme suvinīto
An educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.
They don’t regard form as self, self as having form, form in self, or self in form.
Ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi.
They’re called an educated noble-one's-disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.
Na vedanaṃ attato … pe …
They don’t regard sensation …
na saññaṃ attato … pe …
perception …
na saṅkhāre attato … pe …
co-activities …
na viññāṇaṃ attato samanupassati … pe …
consciousness as self.
ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti.
They’re called an educated noble-one's-disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.”
SN 22.118 Paripucchita: Questioning
118. Paripucchitasutta
118. Questioning
Sāvatthinidānaṃ.
At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti?
Do you regard form like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanaṃ …
Do you regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti?
consciousness like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ … pe …
Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.119 Dutiyaparipucchita: Questioning (2nd)
119. Dutiyaparipucchitasutta
119. Questioning (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?
Do you regard form like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Form should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Vedanaṃ …
Do you regard sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti?
consciousness like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu, bhikkhave.
“Good, monks!
Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ …
Consciousness should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
evaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.120 Saṃyojaniya: Things Prone To Being Fettered
120. Saṃyojaniyasutta
120. Things Prone To Being Fettered
Sāvatthinidānaṃ.
At Sāvatthī.
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.
“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamaṃ saṃyojanaṃ?
What are the things that are prone to being fettered? And what is the fetter?
Rūpaṃ, bhikkhave, saṃyojaniyo dhammo;
Form is something that’s prone to being fettered.
yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.
The desire and greed for it is the fetter.
Vedanā … pe …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ saṃyojaniyo dhammo;
Consciousness is something that’s prone to being fettered.
yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.
The desire and greed for it is the fetter.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti.
These are called the things that are prone to being fettered, and this is the fetter.”
SN 22.121 Upādāniya: Things Prone To Being Grasped
121. Upādāniyasutta
121. Things Prone To Being Grasped
Sāvatthinidānaṃ.
At Sāvatthī.
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.
“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamaṃ upādānaṃ?
What are the things that are prone to being grasped? And what is the grasping?
Rūpaṃ, bhikkhave, upādāniyo dhammo,
Form is something that’s prone to being grasped.
yo tattha chandarāgo, taṃ tattha upādānaṃ.
The desire and greed for it is the grasping.
Vedanā … pe …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ upādāniyo dhammo;
Consciousness is something that’s prone to being grasped.
yo tattha chandarāgo, taṃ tattha upādānaṃ.
The desire and greed for it is the grasping.
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti.
These are called the things that are prone to being grasped, and this is the grasping.”
SN 22.122 Sīlavanta: An Ethical monk
122. Sīlavantasutta
122. An Ethical monk
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami … pe … etadavoca:
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and said:
“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?
“Reverend Sāriputta, what things should an ethical monk properly attend to?”
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, an ethical monk should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
An ethical monk should properly attend to these five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.
It’s possible that an ethical monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk stream-enterer properly attend to?”
“Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadāgāmiphalaṃ sacchikareyyā”ti.
It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.”
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk once-returner properly attend to?”
“Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk once-returner should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto anāgāmiphalaṃ sacchikareyyā”ti.
It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.”
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk non-returner properly attend to?”
“Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk non-returner should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto arahattaṃ sacchikareyyā”ti.
It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize perfection.”
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo;
A perfected one has nothing more to do, and nothing that needs improvement.
api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”
SN 22.123 Sutavanta: Educated
123. Sutavantasutta
123. Educated
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā … pe … etadavoca:
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, bowed, sat down to one side, and said:
“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“Reverend Sāriputta, what things should an educated monk properly attend to?”
“Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self.
Katame pañca?
What five?
Seyyathidaṃ—rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
That is, the grasping aggregates of form, sensation, perception, co-activities, and consciousness.
Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
An educated monk should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati—yaṃ sutavā bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.
It’s possible that an educated monk who regards the five grasping aggregates in this way will realize the fruit of stream-entry.”
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a monk stream-enterer properly attend to?”
“Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato … pe … anattato yoniso manasi kātabbā.
“A monk stream-enterer should properly attend to these five grasping aggregates as impermanent … as not-self.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati—yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato … pe … anattato yoniso manasi karonto sakadāgāmiphalaṃ … pe …
It’s possible that a monk stream-enterer who regards the five grasping aggregates in this way will realize the fruit of once-return.” …
anāgāmiphalaṃ … pe …
“It’s possible that a monk once-returner who regards the five grasping aggregates in this way will realize the fruit of non-return.” …
arahattaphalaṃ sacchikareyyā”ti.
“It’s possible that a monk non-returner who regards the five grasping aggregates in this way will realize the fruit of perfection.” …
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti?
“But Reverend Sāriputta, what things should a perfected one properly attend to?”
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā.
“Reverend Koṭṭhita, a perfected one should properly attend to the five grasping aggregates as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo;
A perfected one has nothing more to do, and nothing that needs improvement.
api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññāya cā”ti.
Still, these things, when developed and cultivated, lead to pleasureful meditation in the present life, and also to rememberfulness and lucid-discerning.”
SN 22.124 Kappa: With Kappa
124. Kappasutta
124. With Kappa
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā kappo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca:
Then Venerable Kappa went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?
“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
“Kappa, one truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā … pe …
One truly sees any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.
That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
SN 22.125 Dutiyakappa: With Kappa (2nd)
125. Dutiyakappasutta
125. With Kappa (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca:
Seated to one side, Venerable Kappa said to the Buddha:
“kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti?
“Sir, how does one know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed?”
“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ … pe … sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
“Kappa, one is freed by not grasping having truly seen any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
One is freed by not grasping having truly seen any kind of sensation …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-activities …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti.
That’s how to know and see so that the mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and going beyond discrimination, it’s peaceful and well freed.”
end of section [22..12.. - SN 22 vagga 12 Dhammakathika: A Dhamma speaker] ❧
+ § – SN 22 vagga 13 Avijjā: Ignorance+ all - all
13. Avijjāvagga
13. Ignorance
SN 22.126 Samudayadhamma: Liable To Originate
126. Samudayadhammasutta
126. Liable To Originate
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘avijjā, avijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idha, bhikkhu, assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti;
“monk, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate, as form which is liable to originate.
vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti;
They don’t truly understand form, which is liable to vanish, as form which is liable to vanish.
samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ nappajānāti;
They don’t truly understand sensation …
vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ nappajānāti;
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti.
Samudayadhammaṃ saññaṃ … pe …
perception …
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti;
co-activities …
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti;
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti.
Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti;
consciousness, which is liable to originate, as consciousness which is liable to originate.
vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti;
They don’t truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish.
samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
They don’t truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, bhikkhu, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca:
When he said this, the monk said to the Buddha:
“‘vijjā, vijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;
“monk, it’s when an educated noble-one's-disciple truly understands form, which is liable to originate, as form which is liable to originate.
vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;
They truly understand form, which is liable to vanish, as form which is liable to vanish.
samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti.
They truly understand form, which is liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ pajānāti;
They truly understand sensation …
vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ pajānāti;
samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ pajānāti.
Samudayadhammaṃ saññaṃ …
perception …
samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti;
co-activities …
vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti;
samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti.
Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti;
consciousness, which is liable to originate, as consciousness which is liable to originate.
vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti;
They truly understand consciousness, which is liable to vanish, as consciousness which is liable to vanish.
samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
They truly understand consciousness, which is liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, bhikkhu, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
❧
SN 22.127 Dutiyasamudayadhamma: Liable To Originate (2nd)
127. Dutiyasamudayadhammasutta
127. Liable To Originate (2nd)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito … pe … ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ … pe … ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti.
“Reverend, it’s when an uneducated ordinary person doesn’t truly understand form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
Samudayadhammaṃ vedanaṃ … pe … vayadhammaṃ vedanaṃ … pe … ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti.
They don’t truly understand sensation …
Samudayadhammaṃ saññaṃ … pe …
perception …
samudayadhamme saṅkhāre … pe … vayadhamme saṅkhāre … pe … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti.
co-activities …
Samudayadhammaṃ viññāṇaṃ … pe … samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.
consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccati, āvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.128 Tatiyasamudayadhamma: Liable To Originate (3rd)
128. Tatiyasamudayadhammasutta
128. Liable To Originate (3rd)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ … pe … samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti;
“Reverend, it’s when an educated noble-one's-disciple truly understands form, which is liable to originate … liable to vanish … liable to originate and vanish, as form which is liable to originate and vanish.
samudayadhammaṃ vedanaṃ … pe … samudayavayadhammā vedanā …
They truly understand sensation …
samudayadhammaṃ saññaṃ … pe …
perception …
samudayadhamme saṅkhāre … vayadhamme saṅkhāre … samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti.
co-activities …
Samudayadhammaṃ viññāṇaṃ … vayadhammaṃ viññāṇaṃ … samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti.
consciousness, which is liable to originate … liable to vanish … liable to originate and vanish, as consciousness which is liable to originate and vanish.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.129 Assāda: Gratification
129. Assādasutta
129. Gratification
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.130 Dutiyaassāda: Gratification (2nd)
130. Dutiyaassādasutta
130. Gratification (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
“‘vijja, vijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.131 Samudaya: Origin
131. Samudayasutta
131. Origin
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
SN 22.132 Dutiyasamudaya: Origin (2nd)
132. Dutiyasamudayasutta
132. Origin (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
Mahākoṭṭhita said to Sāriputta:
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati.
“Reverend Sāriputta, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.133 Koṭṭhika: With Koṭṭhita
133. Koṭṭhikasutta
133. With Koṭṭhita
Bārāṇasiyaṃ viharanti isipatane migadāye.
At Benares.
Atha kho āyasmā sāriputto sāyanhasamayaṃ … pe …
ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
Sāriputta said to Mahākoṭṭhita:
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.134 Dutiyakoṭṭhika: With Koṭṭhita (2nd)
134. Dutiyakoṭṭhikasutta
134. With Koṭṭhita (2nd)
Bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At Benares.
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“Reverend, an uneducated ordinary person doesn’t truly understand the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
and consciousness.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
“Reverend, an educated noble-one's-disciple truly understands the origin, the ending, the gratification, the drawback, and the escape when it comes to form,
Vedanāya … pe …
sensation,
saññāya …
perception,
saṅkhārānaṃ …
co-activities,
viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
and consciousness.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
SN 22.135 Tatiyakoṭṭhika: With Koṭṭhita (3rd)
135. Tatiyakoṭṭhikasutta
135. With Koṭṭhita (3rd)
Taññeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
Sāriputta said to Mahākoṭṭhita:
“‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Idhāvuso, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti.
“Reverend, it’s when an uneducated ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ nappajānāti … pe …
They don’t understand sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ nappajānāti, viññāṇasamudayaṃ nappajānāti, viññāṇanirodhaṃ nappajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccatāvuso, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotī”ti.
And this is how an ignorant person is defined.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When he said this, Venerable Sāriputta said to him:
“‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati.
“Reverend Koṭṭhita, they speak of this thing called ‘knowledge’.
Katamā nu kho, āvuso, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Idhāvuso, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti.
“Reverend, it’s when an educated noble-one's-disciple understands form, its origin, its cessation, and the practice that leads to its cessation.
Vedanaṃ …
They understand sensation …
saññaṃ …
perception …
saṅkhāre …
co-activities …
viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.
consciousness, its origin, its cessation, and the practice that leads to its cessation.
Ayaṃ vuccatāvuso, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotī”ti.
And this is how a knowledgeable person is defined.”
end of section [22..13.. - SN 22 vagga 13 Avijjā: Ignorance] ❧
+ § – SN 22 vagga 14 Kukkuḷa: Burning Chaff+ all - all
14. Kukkuḷavagga
14. Burning Chaff
SN 22.136 Kukkuḷa: Burning Chaff
136. Kukkuḷasutta
136. Burning Chaff
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, kukkuḷaṃ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṃ kukkuḷaṃ.
“monks, form, sensation, perception, co-activities, and consciousness are burning chaff.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, sensation, perception, co-activities, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 22.137 Anicca: Impermanence
137. Aniccasutta
137. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo.
“monks, you should give up desire for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo.
Form is impermanent; you should give up desire for it.
Vedanā aniccā … pe …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra vo chando pahātabbo.
Consciousness is impermanent; you should give up desire for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo”ti.
You should give up desire for what is impermanent.”
SN 22.138 Dutiyaanicca: Impermanence (2nd)
138. Dutiyaaniccasutta
138. Impermanence (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo.
“monks, you should give up greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo.
Form is impermanent; you should give up greed for it.
Vedanā aniccā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra vo rāgo pahātabbo.
Consciousness is impermanent; you should give up greed for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo”ti.
You should give up greed for what is impermanent.”
SN 22.139 Tatiyaanicca: Impermanence (3rd)
139. Tatiyaaniccasutta
139. Impermanence (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo.
“monks, you should give up desire and greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Rūpaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo.
Form is impermanent; you should give up desire and greed for it.
Vedanā aniccā …
sensation …
saññā …
Perception …
saṅkhārā …
co-activities …
viññāṇaṃ aniccaṃ; tatra vo chandarāgo pahātabbo.
Consciousness is impermanent; you should give up desire and greed for it.
Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo”ti.
You should give up desire and greed for what is impermanent.”
SN 22.140 Dukkha: Suffering
140. Dukkhasutta
140. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo … pe …
“monks, you should give up desire for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo”ti.
SN 22.141 Dutiyadukkha: Suffering (2nd)
141. Dutiyadukkhasutta
141. Suffering (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo … pe …
“monks, you should give up greed for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo”ti.
SN 22.142 Tatiyadukkha: Suffering (3rd)
142. Tatiyadukkhasutta
142. Suffering (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo … pe …
“monks, you should give up desire and greed for what is suffering. …”
yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo”ti.
SN 22.143 Anatta: Not-Self
143. Anattasutta
143. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo chando pahātabbo.
“monks, you should give up desire for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo chando pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo chando pahātabbo.
Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti.
SN 22.144 Dutiyaanatta: Not-Self (2nd)
144. Dutiyaanattasutta
144. Not-Self (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo.
“monks, you should give up greed for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo rāgo pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo rāgo pahātabbo.
Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti.
SN 22.145 Tatiyaanatta: Not-Self (3rd)
145. Tatiyaanattasutta
145. Not-Self (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.
“monks, you should give up desire and greed for what is not-self. …”
Ko ca, bhikkhave, anattā?
Rūpaṃ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo.
Vedanā anattā …
saññā …
saṅkhārā …
viññāṇaṃ anattā; tatra vo chandarāgo pahātabbo.
Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti.
SN 22.146 Nibbidābahula: Full of disenchantment
146. Nibbidābahulasutta
146. Full of disenchantment
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe nibbidābahulo vihareyya. Vedanāya … pe … saññāya … saṅkhāresu … viññāṇe nibbidābahulo vihareyya.
They should live full of disenchantment for form, sensation, perception, co-activities, and consciousness.
Yo rūpe nibbidābahulo viharanto, vedanāya … saññāya … saṅkhāresu … viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ … saññaṃ … saṅkhāre … viññāṇaṃ parijānāti;
Living in this way, they completely understand form, sensation, perception, co-activities, and consciousness.
so rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti.
Completely understanding form, sensation, perception, co-activities, and consciousness, they’re freed from these things. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.”
SN 22.147 Aniccānupassī: Observing Impermanence
147. Aniccānupassīsutta
147. Observing Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe aniccānupassī vihareyya.
They should live observing impermanence in form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe aniccānupassī vihareyya … pe …
and consciousness. …
‘parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.148 Dukkhānupassī: Observing Suffering
148. Dukkhānupassīsutta
148. Observing Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe dukkhānupassī vihareyya.
They should live observing suffering in form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe dukkhānupassī vihareyya … pe …
and consciousness. …
‘parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
SN 22.149 Anattānupassī: Observing Not-Self
149. Anattānupassīsutta
149. Observing Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti—
“monks, when someone from a good family has gone forth out of earned-trust, this is what’s in line with the Dharmas.
yaṃ rūpe anattānupassī vihareyya.
They should live observing not-self in form,
Vedanāya …
sensation,
saññāya …
perception,
saṅkhāresu …
co-activities,
viññāṇe anattānupassī vihareyya.
and consciousness. …
Anattānupassī viharanto, vedanāya …
saññāya …
saṅkhāresu …
viññāṇe anattānupassī viharanto rūpaṃ parijānāti, vedanaṃ … pe …
saññaṃ …
saṅkhāre …
viññāṇaṃ parijānāti.
So rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
‘parimuccati dukkhasmā’ti vadāmī”ti.
They’re freed from suffering, I say.”
end of section [22..14.. - SN 22 vagga 14 Kukkuḷa: Burning Chaff] ❧
+ § – SN 22 vagga 15 Diṭṭhi: Views+ all - all
15. Diṭṭhivagga
15. Views
SN 22.150 Ajjhatta: In Oneself
150. Ajjhattasutta
150. In Oneself
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya uppajjati ajjhattaṃ sukhadukkhan”ti?
“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati rūpaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ.
“When form exists, because of grasping form, pleasure and pain arise in oneself.
Vedanāya sati … pe …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati viññāṇaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ.
consciousness exists, because of grasping consciousness, pleasure and pain arise in oneself.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā … pe …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.151 Etaṃmama: This Is Mine
151. Etaṃmamasutta
151. This Is Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa:
“monks, when what exists, because of grasping what and insisting on what,
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī”ti?
does someone regard things like this: ‘This is mine, I am this, this is my self’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa … pe …
“When form exists, because of grasping form and insisting on form …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa:
When consciousness exists, because of grasping consciousness and insisting on consciousness,
‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.
someone regards it like this: ‘This is mine, I am this, this is my self.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti?
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti?
“But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.152 Soattā: This Is My Self
152. Soattāsutta
152. This Is My Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Vedanāya … pe …
When sensation …
saññāya …
perception …
saṅkhāresu … pe …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.153 Nocamesiyā: It Might Not Be Mine
153. Nocamesiyāsutta
153. It Might Not Be Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa, evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘I might not be, and it might not be mine. I will not be, and it will not be mine.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.154 Micchādiṭṭhi: Wrong View
154. Micchādiṭṭhisutta
154. Wrong View
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī”ti?
“monks, when what exists, because of grasping what and insisting on what, does wrong view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati.
“When form exists, because of grasping form and insisting on form, wrong view arises.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati.
consciousness exists, because of grasping consciousness and insisting on consciousness, wrong view arises.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
❧
SN 22.155 Sakkāyadiṭṭhi: Identity View
155. Sakkāyadiṭṭhisutta
155. Identity View
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa sakkāyadiṭṭhi uppajjatī”ti?
“monks, when what exists, because of grasping what and insisting on what, does identity view arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa sakkāyadiṭṭhi uppajjati.
“When form exists, because of grasping form and insisting on form, identity view arises.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa sakkāyadiṭṭhi uppajjati.
consciousness exists, because of grasping consciousness and insisting on consciousness, identity view arises.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would identity view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would identity view arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.156 Attānudiṭṭhi: View of Self
156. Attānudiṭṭhisutta
156. View of Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa attānudiṭṭhi uppajjatī”ti?
“monks, when what exists, because of grasping what and insisting on what, does view of self arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa attānudiṭṭhi uppajjati.
“When form exists, because of grasping form and insisting on form, view of self arises.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa attānudiṭṭhi uppajjati.
consciousness exists, because of grasping consciousness and insisting on consciousness, view of self arises.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.157 Abhinivesa: Insistence
157. Abhinivesasutta
157. Insistence
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā”ti?
“monks, when what exists, because of grasping what and insisting on what, do fetters, insistence, and shackles arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā.
“When form exists, because of grasping form and insisting on form, fetters, insistence, and shackles arise.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā.
consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, and shackles arise.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”
“No hetaṃ, bhante” … pe …
“No, sir.” …
“evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.158 Dutiyaabhinivesa: Insistence (2nd)
158. Dutiyaabhinivesasutta
158. Insistence (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā”ti?
“monks, when what exists, because of grasping what and insisting on what, do fetters, insistence, shackles, and attachments arise?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā.
“When form exists, because of grasping form and insisting on form, fetters, insistence, shackles, and attachments arise.
Vedanāya sati …
When sensation …
saññāya sati …
perception …
saṅkhāresu sati …
co-activities …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā.
consciousness exists, because of grasping consciousness and insisting on consciousness, fetters, insistence, shackles, and attachments arise.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“Yaṃ panāniccaṃ … pe …
api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhājjhosānā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 22.159 Ānanda: With Ānanda
159. Ānandasutta
159. With Ānanda
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Taṃ kiṃ maññasi, ānanda,
“What do you think, Ānanda?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is sensation …
saññā …
perception …
saṅkhārā …
co-activities …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.” …
“Evaṃ passaṃ … pe …
“Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
Khandhasaṃyuttaṃ samattaṃ.
The Linked Discourses on the aggregates are complete.
end of section [22..15.. - SN 22 vagga 15 Diṭṭhi: Views] ❧
SN 23 Rādhā Saṃyutta: Connected Discourses with Rādhā
(cst4)
(derived from b.sujato)
Saṃyutta Nikāya 23
Linked Discourses 23
+ § – SN 23 vagga 1 Paṭhamamāra: About Māra+ all - all
1. Paṭhamamāravagga
1. About Māra
1. Mārasutta
1. About Māra
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Then Venerable Rādha went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Māro, māro’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra’.
Kittāvatā nu kho, bhante, māro”ti?
How is Māra defined?”
“Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati.
“When there is form, Rādha, there may be Māra, or the murderer, or the murdered.
Tasmātiha tvaṃ, rādha, rūpaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.
So you should see form as Māra, the murderer, the murdered, the diseased, the abscess, the dart, the misery, the miserable.
Ye naṃ evaṃ passanti te sammā passanti.
Those who see it like this see rightly.
Vedanāya sati …
When there is feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati māro vā assa māretā vā yo vā pana mīyati.
consciousness, there may be Māra, or the murderer, or the murdered.
Tasmātiha tvaṃ, rādha, viññāṇaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.
So you should see consciousness as Māra, the murderer, the murdered, the diseased, the abscess, the dart, the misery, the miserable.
Ye naṃ evaṃ passanti, te sammā passantī”ti.
Those who see it like this see rightly.”
“Sammādassanaṃ pana, bhante, kimatthiyan”ti?
“But sir, what’s the purpose of seeing rightly?”
“Sammādassanaṃ kho, rādha, nibbidatthaṃ”.
“disenchantment is the purpose of seeing rightly.”
“Nibbidā pana, bhante, kimatthiyā”ti?
“But what’s the purpose of disenchantment?”
“Nibbidā kho, rādha, virāgatthā”.
“Dispassion is the purpose of disenchantment.”
“Virāgo pana, bhante, kimatthiyo”ti?
“But what’s the purpose of dispassion?”
“Virāgo kho, rādha, vimuttattho”.
“Freedom is the purpose of dispassion.”
“Vimutti pana, bhante, kimatthiyā”ti?
“But what’s the purpose of freedom?”
“Vimutti kho, rādha, nibbānatthā”.
“nirvana is the purpose of freedom.”
“Nibbānaṃ pana, bhante, kimatthiyan”ti?
“But sir, what is the purpose of nirvana?”
“Accayāsi, rādha, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ.
“Your question goes too far, Rādha. You couldn’t figure out the limit of questions.
Nibbānogadhañhi, rādha, brahmacariyaṃ vussati, nibbānaparāyanaṃ nibbānapariyosānan”ti.
For nirvana is the culmination, destination, and end of the spiritual life.”
❧
SN 23.2 Satta: Sentient Beings
2. Sattasutta
2. Sentient Beings
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘satto, satto’ti, bhante, vuccati.
“Sir, they speak of this thing called a ‘sentient being’.
Kittāvatā nu kho, bhante, sattoti vuccatī”ti?
How is a sentient being defined?”
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.
“Rādha, when you cling, strongly cling, to desire, greed, relishing, and craving for form, then a being is spoken of.
Vedanāya …
When you cling, strongly cling, to desire, greed, relishing, and craving for feeling …
saññāya …
perception …
saṅkhāresu …
co-doings …
viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati.
consciousness, then a being is spoken of.
Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṃsvāgārakehi kīḷanti.
Suppose some boys or girls were playing with sandcastles.
Yāvakīvañca tesu paṃsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṃsvāgārakāni allīyanti keḷāyanti dhanāyanti mamāyanti.
As long as they’re not rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they cherish them, fancy them, treasure them, and treat them as their own.
Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṃsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṃsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṃsenti vikīḷaniyaṃ karonti.
But when they are rid of greed, desire, fondness, thirst, passion, and craving for those sandcastles, they scatter, destroy, and demolish them with their hands and feet, making them unplayable.
Evameva kho, rādha, tumhepi rūpaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
In the same way, you should scatter, destroy, and demolish form, making it unplayable. And you should practice for the ending of craving.
Vedanaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
You should scatter, destroy, and demolish feeling …
Saññaṃ …
perception …
saṅkhāre vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
co-doings …
Viññāṇaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha.
consciousness, making it unplayable. And you should practice for the ending of craving.
Taṇhākkhayo hi, rādha, nibbānan”ti.
For the ending of craving is nirvana.”
SN 23.3 Bhavanetti: Attachment To Rebirth
3. Bhavanettisutta
3. Attachment To Rebirth
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘bhavanettinirodho, bhavanettinirodho’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘the cessation of attachment to rebirth’.
Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti?
What is the attachment to rebirth? And what is the cessation of attachment to rebirth?”
“Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā—
“Rādha, any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies—
ayaṃ vuccati bhavanetti.
this is called the attachment to rebirth.
Tesaṃ nirodho bhavanettinirodho.
Their cessation is the cessation of attachment to rebirth.
Vedanāya …
Any desire, greed, relishing, and craving for feeling …
saññāya …
perception …
saṅkhāresu …
co-doings …
viññāṇe yo chando … pe … adhiṭṭhānābhinivesānusayā—
consciousness; and any becoming involved, grasping, mental dedication, insistence, and underlying tendencies—
ayaṃ vuccati bhavanetti.
this is called the attachment to rebirth.
Tesaṃ nirodho bhavanettinirodho”ti.
Their cessation is the cessation of attachment to rebirth.”
SN 23.4 Pariññeyya: Should Be Completely Understood
4. Pariññeyyasutta
4. Should Be Completely Understood
Sāvatthinidānaṃ.
At Sāvatthī.
Āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
Then Venerable Rādha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Pariññeyye ca, rādha, dhamme desessāmi pariññañca pariññātāviṃ puggalañca.
“Rādha, I will teach you the things that should be completely understood, complete understanding, and the person who has completely understood.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā rādho bhagavato paccassosi.
“Yes, sir,” Rādha replied.
Bhagavā etadavoca:
The Buddha said this:
“katame ca, rādha, pariññeyyā dhammā?
“And what things should be completely understood?
Rūpaṃ kho, rādha, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo.
Form, feeling, perception, co-doings, and consciousness.
Ime vuccanti, rādha, pariññeyyā dhammā.
These are called the things that should be completely understood.
Katamā ca, rādha, pariññā?
And what is complete understanding?
Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, rādha, pariññā.
This is called complete understanding.
Katamo ca, rādha, pariññātāvī puggalo?
And what is the person who has completely understood?
‘Arahā’tissa vacanīyaṃ.
It should be said: a perfected one,
Yvāyaṃ āyasmā evaṃnāmo evaṅgotto—
the venerable of such and such name and clan.
ayaṃ vuccati, rādha, pariññātāvī puggalo”ti.
This is called the person who has completely understood.”
SN 23.5 Samaṇa: Ascetics and Brahmins
5. Samaṇasutta
5. Ascetics and Brahmins
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti;
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ gratification, drawback, and escape.
na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti;
There are ascetics and brahmins who do truly understand these five grasping aggregates’ gratification, drawback, and escape.
te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 23.6 Dutiyasamaṇa: Ascetics and Brahmins (2nd)
6. Dutiyasamaṇasutta
6. Ascetics and Brahmins (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these five grasping aggregates’ origin, ending, gratification, drawback, and escape … Those venerables don’t realize the goal of life as an ascetic or brahmin …
sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand … Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 23.7 Sotāpanna: A Stream-Enterer
7. Sotāpannasutta
7. A Stream-Enterer
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yato kho, rādha, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—
When a noble disciple truly understands these five grasping aggregates’ origin, ending, gratification, drawback, and escape,
ayaṃ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 23.8 Arahanta: A Perfected One
8. Arahantasutta
8. A Perfected One
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“pañcime, rādha, upādānakkhandhā.
“Rādha, there are these five grasping aggregates.
Katame pañca?
What five?
Rūpupādānakkhandho … pe … viññāṇupādānakkhandho.
The grasping aggregates of form, feeling, perception, co-doings, and consciousness.
Yato kho, rādha, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—
A monk comes to be freed by not grasping after truly understanding these five grasping aggregates’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, rādha, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 23.9 Chandarāga: Desire and Greed
9. Chandarāgasutta
9. Desire and Greed
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
“Rādha, you should give up any desire, greed, relishing, and craving for form.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
You should give up any desire, greed, relishing, and craving for feeling …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Saññāya …
perception …
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
co-doings …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha.
consciousness.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati … pe … anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
SN 23.10 Dutiyachandarāga: Desire and Greed (2nd)
10. Dutiyachandarāgasutta
10. Desire and Greed (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
“Rādha, you should give up any desire, greed, relishing, and craving for form; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
Thus that form will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
You should give up any desire, greed, relishing, and craving for feeling …
Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Saññāya …
perception …
saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
co-doings …
Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha.
consciousness; and any attraction, grasping, mental dedication, insistence, and underlying tendencies.
Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhamman”ti.
Thus that consciousness will be given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.”
end of section [23..1.. - SN 23 vagga 1 Paṭhamamāra: About Māra] ❧
+ § – SN 23 vagga 2 Dutiyamāra: About Māra (2nd)+ all - all
2. Dutiyamāravagga
2. About Māra (2nd)
SN 23.11 Māra: About Māra
11. Mārasutta
11. About Māra
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘māro, māro’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra’.
Katamo nu kho, bhante, māro”ti?
How is Māra defined?”
“Rūpaṃ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṃ māro.
“Rādha, form is Māra, feeling is Māra, perception is Māra, co-doings are Māra, consciousness is Māra.
Evaṃ passaṃ, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 23.12 Māradhamma: A Māra-like Nature
12. Māradhammasutta
12. A Māra-like Nature
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘māradhammo, māradhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra-like nature’.
Katamo nu kho, bhante, māradhammo”ti?
What is a Māra-like nature?”
“Rūpaṃ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṃ māradhammo.
“Rādha, form has a Māra-like nature. Feeling, perception, co-doings, and consciousness have a Māra-like nature.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.13 Anicca: Impermanence
13. Aniccasutta
13. Impermanence
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘aniccaṃ, aniccan’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘impermanence’.
Katamaṃ nu kho, bhante, aniccan”ti?
What is impermanence?”
“Rūpaṃ kho, rādha, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ.
“Rādha, form, feeling, perception, co-doings, and consciousness are impermanent.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.14 Aniccadhamma: Naturally Impermanent
14. Aniccadhammasutta
14. Naturally Impermanent
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘aniccadhammo, aniccadhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘naturally impermanent’.
Katamo nu kho, bhante, aniccadhammo”ti?
What is naturally impermanent?
“Rūpaṃ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṃ aniccadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are naturally impermanent.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.15 Dukkha: Suffering
15. Dukkhasutta
15. Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘dukkhaṃ, dukkhan’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘suffering’.
Katamaṃ nu kho, bhante, dukkhan”ti?
What is suffering?”
“Rūpaṃ kho, rādha, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ.
“Rādha, form, feeling, perception, co-doings, and consciousness are suffering.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.16 Dukkhadhamma: Entailing Suffering
16. Dukkhadhammasutta
16. Entailing Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati.
“Sir, they speak of ‘things that entail suffering’.
Katamo nu kho, bhante, dukkhadhammo”ti?
What are the things that entail suffering?”
“Rūpaṃ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṃ dukkhadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are things that entail suffering.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.17 Anatta: Not-Self
17. Anattasutta
17. Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘anattā, anattā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘not-self’.
Katamo nu kho, bhante, anattā”ti?
What is not-self?”
“Rūpaṃ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā.
“Rādha, form, feeling, perception, co-doings, and consciousness are not-self.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.18 Anattadhamma: Naturally Not-Self
18. Anattadhammasutta
18. Naturally Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘anattadhammo, anattadhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘naturally not-self’.
Katamo nu kho, bhante, anattadhammo”ti?
What is naturally not-self?”
“Rūpaṃ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṃ anattadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are naturally not-self.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.18 Anattadhamma: Naturally Not-Self
18. Anattadhammasutta
18. Naturally Not-Self
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘anattadhammo, anattadhammo’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘naturally not-self’.
Katamo nu kho, bhante, anattadhammo”ti?
What is naturally not-self?”
“Rūpaṃ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṃ anattadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are naturally not-self.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.19 Khayadhamma: Liable To End
19. Khayadhammasutta
19. Liable To End
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘khayadhammo, khayadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to end’.
Katamo nu kho, bhante, khayadhammo”ti?
What is liable to end?”
“Rūpaṃ kho, rādha, khayadhammo, vedanā khayadhammo, saññā khayadhammo, saṅkhārā khayadhammo, viññāṇaṃ khayadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to end.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.20 Vayadhamma: Liable To Vanish
20. Vayadhammasutta
20. Liable To Vanish
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘vayadhammo, vayadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to vanish’.
Katamo nu kho, bhante, vayadhammo”ti?
What is liable to vanish?”
“Rūpaṃ kho, rādha, vayadhammo, vedanā vayadhammo, saññā vayadhammo, saṅkhārā vayadhammo, viññāṇaṃ vayadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to vanish.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.21 Samudayadhamma: Liable To Originate
21. Samudayadhammasutta
21. Liable To Originate
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘samudayadhammo, samudayadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to originate’.
Katamo nu kho, bhante, samudayadhammo”ti?
What is liable to originate?”
“Rūpaṃ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṃ samudayadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to originate.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 23.22 Nirodhadhamma: Liable To Cease
22. Nirodhadhammasutta
22. Liable To Cease
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“‘nirodhadhammo, nirodhadhammo’ti, bhante, vuccati.
“Sir, they speak of things being ‘liable to cease’.
Katamo nu kho, bhante, nirodhadhammo”ti?
What is liable to cease?”
“Rūpaṃ kho, rādha, nirodhadhammo, vedanā nirodhadhammo, saññā nirodhadhammo, saṅkhārā nirodhadhammo, viññāṇaṃ nirodhadhammo.
“Rādha, form, feeling, perception, co-doings, and consciousness are liable to cease.
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
end of section [23..2.. - SN 23 vagga 2 Dutiyamāra: About Māra (2nd)] ❧
+ § – SN 23 vagga 3 Āyācana: Appeals+ all - all
3. Āyācanavagga
3. Appeals
23–33. Mārādisuttaekādasaka
23–33. Eleven Discourses on Māra, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
Seated to one side, Venerable Rādha said to the Buddha:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra.
Ko ca, rādha, māro?
And what is Māra?
Rūpaṃ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Form is Māra. You should give up any desire, any greed, any desire and greed for it.
Vedanā māro; tatra te chando pahātabbo … pe …
Feeling …
saññā māro; tatra te chando pahātabbo … pe …
Perception …
saṅkhārā māro; tatra te chando pahātabbo … pe …
co-doings …
viññāṇaṃ māro; tatra te chando pahātabbo … pe …
Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it.
yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is Māra.”
“Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (2)
“You should give up any desire, any greed, any desire and greed for whatever is of Māra-like nature …”
“Yaṃ kho, rādha, aniccaṃ … pe …. (3)
“… impermanent …”
“Yo kho, rādha, aniccadhammo … pe …. (4)
“… naturally impermanent …”
“Yaṃ kho, rādha, dukkhaṃ … pe …. (5)
“… suffering …”
“Yo kho, rādha, dukkhadhammo … pe …. (6)
“… things that entail suffering …”
“Yo kho, rādha, anattā … pe …. (7)
“… not-self …”
“Yo kho, rādha, anattadhammo … pe …. (8)
“… naturally not-self …”
“Yo kho, rādha, khayadhammo … pe …. (9)
“… liable to end …”
“Yo kho, rādha, vayadhammo … pe …. (10)
“… liable to vanish …”
“Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (11)
“… liable to originate …”
SN 23.34 Nirodhadhamma: Liable To Cease
34. Nirodhadhammasutta
34. Liable To Cease
Sāvatthinidānaṃ.
At Sāvatthī.
Āyasmā rādho bhagavantaṃ etadavoca:
Venerable Rādha said to the Buddha:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease.
Ko ca, rādha, nirodhadhammo?
And what is liable to cease?
Rūpaṃ kho, rādha, nirodhadhammo; tatra te chando pahātabbo … pe …
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.
vedanā nirodhadhammo; tatra te chando pahātabbo … pe …
Feeling …
saññā nirodhadhammo; tatra te chando pahātabbo … pe …
Perception …
saṅkhārā nirodhadhammo; tatra te chando pahātabbo … pe …
co-doings …
viññāṇaṃ nirodhadhammo; tatra te chando pahātabbo … pe …
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it.
yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”
❧
+ § – SN 23 vagga 4 Upanisinna: Sitting Close+ all - all
4. Upanisinnavagga
4. Sitting Close
35–45. Mārādisuttaekādasaka
35–45. Eleven Discourses on Māra, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is Māra.
Ko ca, rādha, māro?
And what is Māra?
Rūpaṃ kho, rādha, māro; tatra te chando pahātabbo … pe …
Form is Māra. You should give up any desire, any greed, any desire and greed for it. …
viññāṇaṃ māro; tatra te chando pahātabbo … pe …
Consciousness is Māra. You should give up any desire, any greed, any desire and greed for it.
yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is Māra.”
“Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (2)
“You should give up any desire, any greed, any desire and greed for whatever is of Māra-like nature …”
“Yaṃ kho, rādha, aniccaṃ … pe …. (3)
“… impermanent …”
“Yo kho, rādha, aniccadhammo … pe …. (4)
“… naturally impermanent …”
“Yaṃ kho, rādha, dukkhaṃ … pe …. (5)
“… suffering …”
“Yo kho, rādha, dukkhadhammo … pe …. (6)
“… things that entail suffering …”
“Yo kho, rādha, anattā … pe …. (7)
“… not-self …”
“Yo kho, rādha, anattadhammo … pe …. (8)
“… naturally not-self …”
“Yo kho, rādha, khayadhammo … pe …. (9)
“… liable to end …”
“Yo kho, rādha, vayadhammo … pe …. (10)
“… liable to vanish …”
“Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …. (11)
“… liable to originate …”
SN 23.46 Nirodhadhamma: Liable To Cease
46. Nirodhadhammasutta
46. Liable To Cease
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca:
When Venerable Rādha was seated to one side, the Buddha said to him:
“yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease.
Ko ca, rādha, nirodhadhammo?
And what is liable to cease?
Rūpaṃ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.
Vedanā … pe …
Feeling …
saññā … pe …
Perception …
saṅkhārā … pe …
co-doings …
viññāṇaṃ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it.
Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”
Rādhasaṃyuttaṃ samattaṃ.
The Linked Discourses with Rādha are complete.
❧
SN 24 Diṭṭhi Saṃyutta: Connected Discourses on Views
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 24
Linked Discourses 24
+ § – SN 24 vagga 1 Sotāpatti: Stream-Entry+ all - all
1. Sotāpattivagga
1. Stream-Entry
1. Vātasutta
1. Winds
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove.
Bhagavā etadavoca:
The Buddha said this:
“kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti …
“Is feeling …
“saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.2 Etaṃmama: This Is Mine
2. Etaṃmamasutta
2. This Is Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘etaṃ mama, esohamasmi, eso me attā’ti.
‘This is mine, I am this, this is my self.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
“vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.3 Soattā: This Is My Self
3. Soattāsutta
3. This Is My Self
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.
‘The self and the cosmos are one and the same. After passing away I will be permanent, everlasting, eternal, and imperishable.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘so attā … pe …
avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘so attā … pe …
avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.4 Nocamesiyā: It Might Not Be Mine
4. Nocamesiyāsutta
4. It Might Not Be Mine
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
‘I might not be, and it might not be mine. I will not be, and it will not be mine’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Vedanāya sati …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti.
‘It might not be, and it might not be mine. It will not be, and it will not be mine.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.5 Natthidinna: There’s No Meaning in Giving
5. Natthidinnasutta
5. There’s No Meaning in Giving
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati.
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air.
Ākāsaṃ indriyāni saṅkamanti.
The faculties are transferred to space.
Āsandipañcamā purisā mataṃ ādāya gacchanti.
Four men with a bier carry away the corpse.
Yāva āḷāhanā padāni paññāyanti.
Their footprints show the way to the cemetery.
Kāpotakāni aṭṭhīni bhavanti.
The bones become bleached.
Bhassantā āhutiyo.
Offerings dedicated to the gods end in ashes.
Dattupaññattaṃ yadidaṃ dānaṃ.
Giving is a doctrine of morons.
Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.
When anyone affirms a positive teaching it’s just baseless, false nonsense.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
‘There’s no meaning in giving, sacrifice, or offerings. …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
‘There’s no meaning in giving, sacrifice, or offerings. …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe …
ye keci atthikavādaṃ vadanti;
bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
6. Karotosutta
6. Acting
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ.
‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṃsakhalaṃ ekamaṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ natthi puññassa āgamo’”ti.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘karoto kārayato … pe …
‘The one who acts does nothing wrong …
natthi puññaṃ natthi puññassa āgamo’ti.
there is no merit or outcome of merit.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘karoto kārayato … pe …
‘The one who acts does nothing wrong …
natthi puññaṃ natthi puññassa āgamo’ti.
there is no merit or outcome of merit.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘karoto … pe …
natthi puññaṃ natthi puññassa āgamo”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘karoto kārayato … pe …
natthi puññaṃ natthi puññassa āgamo’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘karoto kārayato … pe …
natthi puññaṃ natthi puññassa āgamo’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
7. Hetusutta
7. Cause
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya.
‘There is no cause or condition for the corruption of sentient beings.
Ahetū appaccayā sattā saṅkilissanti.
Sentient beings are corrupted without cause or reason.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā.
There’s no cause or condition for the purification of sentient beings.
Ahetū appaccayā sattā visujjhanti.
Sentient beings are purified without cause or reason.
Natthi balaṃ natthi vīriyaṃ natthi purisathāmo natthi purisaparakkamo.
There is no power, no energy, no manly strength or vigor.
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’”ti?
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘natthi hetu, natthi paccayo … pe …
‘There is no cause or condition …
sukhadukkhaṃ paṭisaṃvedentī’ti.
they experience pleasure and pain in the six classes of rebirth.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘natthi hetu, natthi paccayo … pe …
‘There is no cause or condition …
sukhadukkhaṃ paṭisaṃvedentī’ti.
they experience pleasure and pain in the six classes of rebirth.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi hetu, natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘natthi hetu, natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘natthi hetu natthi paccayo … pe …
sukhadukkhaṃ paṭisaṃvedentī’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.8 Mahādiṭṭhi: The Extensive View
8. Mahādiṭṭhisutta
8. The Extensive View
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā;
‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Katame satta?
What seven?
Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame.
The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.
Ime satta kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā;
These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Yopi tiṇhena satthena sīsaṃ chindati, na sopi kañci jīvitā voropeti;
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupavisati.
The sword simply passes through the gap between the seven substances.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi;
And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be.
paripakkaṃ vā kammaṃ phussa phussa byantīkarissāmīti hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.
Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;
It’s like how, when you toss a ball of string, it rolls away unraveling.
evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?
In the same way, after transmigrating the foolish and the astute will make an end of suffering’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘sattime kāyā akaṭā, akaṭavidhā … pe …
‘There are these seven substances that are not made …
sukhadukkhaṃ palentī’ti.
the foolish and the astute will make an end of suffering.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘sattime kāyā akaṭā, akaṭavidhā … pe …
‘There are these seven substances that are not made …
sukhadukkhaṃ palentī’ti.
the foolish and the astute will make an end of suffering.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
“yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sattime kāyā akaṭā akaṭavidhā … pe …
sukhadukkhaṃ palentī’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante … pe …
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘sattime kāyā akaṭā akaṭavidhā … pe …
nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.9 Sassatadiṭṭhi: The World is Eternal
9. Sassatadiṭṭhisutta
9. The World is Eternal
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘sassato loko’”ti?
‘The world is eternal’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘sassato loko’ti.
‘The world is eternal.’
Vedanāya sati … pe …
When feeling … perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘sassato loko’ti.
‘The world is eternal.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“Vedanā …
saññā …
saṅkhārā …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“Dukkhaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘sassato loko’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
❧
SN 24.10 Asassatadiṭṭhi: The World Is Not Eternal
10. Asassatadiṭṭhisutta
10. The World Is Not Eternal
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘asassato loko’”ti?
‘The world is not eternal’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati … pe …
“When form exists …” …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante” … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘asassato loko’”ti?
“No hetaṃ, bhante”.
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“Aniccaṃ, bhante … pe …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘asassato loko’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti … pe … dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 24.11 Antavā: The World Is Finite
11. Antavāsutta
11. The World Is Finite
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘antavā loko’”ti?
‘The world is finite’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.12 Anantavā: The World Is Infinite
12. Anantavāsutta
12. The World Is Infinite
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘anantavā loko’”ti?
‘The world is infinite’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.13 Taṃjīvaṃtaṃsarīraṃ: The Soul and the Body Are Identical
13. Taṃjīvaṃtaṃsarīraṃsutta
13. The Soul and the Body Are Identical
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘taṃ jīvaṃ taṃ sarīran’”ti?
‘The soul and the body are identical’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.14 Aññaṃjīvaṃaññaṃsarīraṃ: The Soul and the Body Are Different Things
14. Aññaṃjīvaṃaññaṃsarīraṃsutta
14. The Soul and the Body Are Different Things
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘aññaṃ jīvaṃ aññaṃ sarīran’”ti?
‘The soul and the body are different things’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.15 Hotitathāgato: A Realized One Exists
15. Hotitathāgatosutta
15. A Realized One Exists
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One exists after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.16 Nahotitathāgato: A Realized One Doesn’t Exist
16. Nahotitathāgatosutta
16. A Realized One Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One doesn’t exist after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.17 Hoticanacahotitathāgato: A Realized One Both Exists and Doesn’t Exist
17. Hoticanacahotitathāgatosutta
17. A Realized One Both Exists and Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One both exists and doesn’t exist after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
niyato sambodhiparāyano”ti.
SN 24.18 Nevahotinanahotitathāgato: A Realized One Neither Exists Nor Doesn’t Exist
18. Nevahotinanahotitathāgatosutta
18. A Realized One Neither Exists Nor Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti … pe ….
‘A Realized One neither exists nor doesn’t exist after death’ …
“Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?
“That which is seen, heard, thought, cognized, searched, and explored by the mind: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“No hetaṃ, bhante”.
“No, sir.”
“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti—
“When a noble-one's-disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.
they’re called a noble-one's-disciple who is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Aṭṭhārasamaṃ.
end of section [24..1.. - SN 24 vagga 1 Sotāpatti: Stream-Entry] ❧
+ § – SN 24 vagga 2 Dutiyagamana: The Second Round+ all - all
2. Dutiyagamanavagga
2. The Second Round
19. Vātasutta
19. Winds
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe …
When feeling …
saññāya sati … pe …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya—
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“Vedanā …
Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjeyya:
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”
20–35. Etaṃmamādisutta
20–35. This Is Mine, Etc.
(Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.)
(These should be expanded in the same way as discourses 2 through 17 of the previous chapter.)
❧
SN 24.36 Nevahotinanahoti: Neither Exists Nor Doesn’t Exist
36. Nevahotinanahotisutta
36. Neither Exists Nor Doesn’t Exist
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
‘A Realized One neither exists nor doesn’t exist after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
‘A Realized One neither exists nor doesn’t exist after death.’
“Vedanāya sati …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti.
‘a Realized One neither exists nor doesn’t exist after death.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
‘A Realized One neither exists nor doesn’t exist after death.’” …
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
‘A Realized One neither exists nor doesn’t exist after death.’”
❧
SN 24.37 Rūpīattā: The Self Has Form
37. Rūpīattāsutta
37. The Self Has Form
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘rūpī attā hoti arogo paraṃ maraṇā’”ti?
‘The self has form and is sound after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
SN 24.38 Arūpīattā: The Self Is Formless
38. Arūpīattāsutta
38. The Self Is Formless
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘arūpī attā hoti arogo paraṃ maraṇā’”ti?
‘The self is formless and is sound after death’?” …
(Peyyālo.)
SN 24.39 Rūpīcaarūpīcaattā: The Self Has Form and Is Formless
39. Rūpīcaarūpīcaattāsutta
39. The Self Has Form and Is Formless
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā”ti … pe ….
“‘The self has form and is formless, and is sound after death’?” …
SN 24.40 Nevarūpīnārūpīattā: The Self Neither Has Form Nor Is Formless
40. Nevarūpīnārūpīattāsutta
40. The Self Neither Has Form Nor Is Formless
“Neva rūpī nārūpī attā hoti arogo paraṃ maraṇā”ti … pe ….
“‘The self neither has form nor is formless, and is sound after death’?” …
SN 24.41 Ekantasukhī: The Self Is Perfectly Happy
41. Ekantasukhīsutta
41. The Self Is Perfectly Happy
“Ekantasukhī attā hoti arogo paraṃ maraṇā”ti … pe ….
“‘The self is perfectly happy, and is sound after death’?” …
SN 24.42 Ekantadukkhī: Exclusively Suffering
42. Ekantadukkhīsutta
42. Exclusively Suffering
“Ekantadukkhī attā hoti arogo paraṃ maraṇā”ti … pe ….
“‘The self is exclusively suffering, and is sound after death’?” …
SN 24.43 Sukhadukkhī: The Self Is Happy and Suffering
43. Sukhadukkhīsutta
43. The Self Is Happy and Suffering
“Sukhadukkhī attā hoti arogo paraṃ maraṇā”ti … pe ….
“‘The self is happy and suffering, and is sound after death’?” …
SN 24.44 Adukkhamasukhī: The Self Is Neither Happy Nor Suffering
44. Adukkhamasukhīsutta
44. The Self Is Neither Happy Nor Suffering
“Adukkhamasukhī attā hoti arogo paraṃ maraṇā”ti?
“‘The self is neither happy nor suffering, and is sound after death’?” …
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
end of section [24..2.. - SN 24 vagga 2 Dutiyagamana: The Second Round] ❧
+ § – SN 24 vagga 3 Tatiyagamana: The Third Round+ all - all
3. Tatiyagamanavagga
3. The Third Round
45. Navātasutta
45. Winds
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati—
“When form exists, because of grasping form and insisting on form, the view arises:
na vātā vāyanti … pe …
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
vedanāya sati …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe …
“Impermanent, sir.” …
vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ.
“And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya, evaṃ diṭṭhi uppajjati:
When this exists, grasping at this, the view arises:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“Vedanā …
Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti?
“No hetaṃ, bhante”.
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ.
“And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati:
When this exists, grasping at this, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’”
46–69. Etaṃmamādisutta
46–69. This Is Not Mine, etc.
(Dutiyavagge viya catuvīsati suttāni pūretabbāni.)
(To be completed in the same way as discourses 20 through 43 of the second chapter.)
❧
SN 24.70 Adukkhamasukhī: The Self Is Neither Happy Nor Suffering
70. Adukkhamasukhīsutta
70. The Self Is Neither Happy Nor Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti?
“‘The self is neither happy nor suffering, and is sound after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti.
‘The self is neither happy nor suffering, and is sound after death.’
“Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti.
‘The self is neither happy nor suffering, and is sound after death.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ.
“And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati:
When this exists, grasping at this, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti.
‘The self is neither happy nor suffering, and is sound after death.’
“Vedanā … pe …
Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante” … pe … vipariṇāmadhammaṃ,
“Impermanent, sir.” …
api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya:
“But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?”
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ.
“And so, what’s impermanent is suffering.
Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati:
When this exists, grasping at this, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti.
‘The self is neither happy nor suffering, and is sound after death.’”
Chabbīsatimaṃ.
end of section [24..3.. - SN 24 vagga 3 Tatiyagamana: The Third Round] ❧
+ § – SN 24 vagga 4 Catutthagamana: The Fourth Round+ all - all
4. Catutthagamanavagga
4. The Fourth Round
71. Navātasutta
71. Winds
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
Vedanāya sati … pe …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘na vātā vāyanti … pe … esikaṭṭhāyiṭṭhitā’”ti.
‘Winds don’t blow; rivers don’t flow; pregnant women don’t give birth; the moon and stars neither rise nor set, but stand firm like a pillar.’
“Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
72–95. Etaṃmamādisutta
72–95. This Is Not Mine, Etc.
(Dutiyavagge viya catuvīsati suttāni pūretabbāni.)
(To be completed in the same way as the 24 discourses of the second chapter.)
❧
SN 24.96 Adukkhamasukhī: The Self Is Neither Happy Nor Suffering
96. Adukkhamasukhīsutta
96. The Self Is Neither Happy Nor Suffering
Sāvatthinidānaṃ.
At Sāvatthī.
“Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati:
“monks, when what exists, because of grasping what and insisting on what, does the view arise:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti?
‘The self is neither happy nor suffering, and is sound after death’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati:
“When form exists, because of grasping form and insisting on form, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti.
‘The self is neither happy nor suffering, and is sound after death.’
Vedanāya sati …
When feeling …
saññāya sati …
perception …
saṅkhāresu sati …
co-doings …
viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati:
consciousness exists, because of grasping consciousness and insisting on consciousness, the view arises:
‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti.
‘The self is neither happy nor suffering, and is sound after death.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā …
“Is feeling …
saññā …
perception …
saṅkhārā …
co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
You should truly see any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
Diṭṭhisaṃyuttaṃ samattaṃ.
The Linked Discourses on views are complete.
end of section [24..4.. - SN 24 vagga 4 Catutthagamana: The Fourth Round] ❧
SN 25 Okkantika Saṃyutta: Connected Discourses on Entering
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 25
Linked Discourses 25
+ § – SN 25 vagga 1 Cakkhu: The Eye+ all - all
1. Cakkhuvagga
1. The Eye
1. Cakkhusutta
1. The Eye
Sāvatthinidānaṃ.
At Sāvatthī.
“Cakkhuṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi;
“monks, the eye is impermanent, perishing, and changing.
sotaṃ aniccaṃ vipariṇāmi aññathābhāvi;
The ear,
ghānaṃ aniccaṃ vipariṇāmi aññathābhāvi;
nose,
jivhā aniccā vipariṇāmī aññathābhāvī;
tongue,
kāyo anicco vipariṇāmi aññathābhāvi;
body,
mano anicco vipariṇāmī aññathābhāvī.
and mind are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati—ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ;
Someone who has faith and confidence in these dharmas is called a follower by faith. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person.
abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya;
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti.
They can’t die without realizing the fruit of stream-entry.
Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ;
Someone who accepts these dharmas after considering them with a degree of wisdom is called a follower of the Dharmas. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person.
abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya;
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’.
They can’t die without realizing the fruit of stream-entry.
Yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati: ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.
Someone who understands and sees these dharmas is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
2. Rūpasutta
2. Sights
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino;
“monks, sights are impermanent, perishing, and changing.
saddā aniccā vipariṇāmino aññathābhāvino;
Sounds,
gandhā aniccā vipariṇāmino aññathābhāvino;
smells,
rasā aniccā vipariṇāmino aññathābhāvino;
tastes,
phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino;
touches,
dhammā aniccā vipariṇāmino aññathābhāvino.
and thoughts are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ;
Someone who has faith and confidence in these dharmas is called a follower by faith. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person.
abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya;
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti.
They can’t die without realizing the fruit of stream-entry.
Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ;
Someone who accepts these dharmas after considering them with a degree of wisdom is called a follower of the Dharmas. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person.
abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya;
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’.
They can’t die without realizing the fruit of stream-entry.
Yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati:
Someone who understands and sees these dharmas is called
‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.
a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 25.3 Viññāṇa: Consciousness
3. Viññāṇasutta
3. Consciousness
Sāvatthinidānaṃ.
At Sāvatthī.
“Cakkhuviññāṇaṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi;
“monks, eye consciousness is impermanent, perishing, and changing.
sotaviññāṇaṃ …
Ear consciousness,
ghānaviññāṇaṃ …
nose consciousness,
jivhāviññāṇaṃ …
tongue consciousness,
kāyaviññāṇaṃ …
body consciousness,
manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.
and mind consciousness are impermanent, perishing, and changing.
Yo bhikkhave … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano”ti.
SN 25.4 Samphassa: Contact
4. Samphassasutta
4. Contact
Sāvatthinidānaṃ.
At Sāvatthī.
“Cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī;
“monks, eye contact is impermanent, perishing, and changing.
sotasamphasso …
Ear contact,
ghānasamphasso …
nose contact,
jivhāsamphasso …
tongue contact,
kāyasamphasso …
body contact,
manosamphasso anicco vipariṇāmī aññathābhāvī.
and mind contact are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano’”ti.
SN 25.5 Samphassaja: Feeling
5. Samphassajasutta
5. Feeling
Sāvatthinidānaṃ.
At Sāvatthī.
“Cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī;
“monks, feeling born of eye contact is impermanent, perishing, and changing.
sotasamphassajā vedanā … pe …
Feeling born of ear contact,
ghānasamphassajā vedanā … pe …
feeling born of nose contact,
jivhāsamphassajā vedanā … pe …
feeling born of tongue contact,
kāyasamphassajā vedanā … pe …
feeling born of body contact,
manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī.
and feeling born of mind contact are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano’”ti.
SN 25.6 Rūpasaññā: Perception
6. Rūpasaññāsutta
6. Perception
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpasaññā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“monks, perception of sights is impermanent, perishing, and changing.
saddasaññā …
Perception of sounds,
gandhasaññā …
perception of smells,
rasasaññā …
perception of tastes,
phoṭṭhabbasaññā …
perception of touches,
dhammasaññā aniccā vipariṇāmī aññathābhāvī.
and perception of thoughts are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano’”ti.
SN 25.7 Rūpasañcetanā: Intention
7. Rūpasañcetanāsutta
7. Intention
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpasañcetanā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“monks, intention regarding sights is impermanent, perishing, and changing.
saddasañcetanā …
Intention regarding sounds,
gandhasañcetanā …
intention regarding smells,
rasasañcetanā …
intention regarding tastes,
phoṭṭhabbasañcetanā …
intention regarding touches,
dhammasañcetanā aniccā vipariṇāmī aññathābhāvī.
and intentions regarding thoughts are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano’”ti.
SN 25.8 Rūpataṇhā: Craving For Sights
8. Rūpataṇhāsutta
8. Craving For Sights
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“monks, craving for sights is impermanent, perishing, and changing.
saddataṇhā …
Craving for sounds,
gandhataṇhā …
craving for smells,
rasataṇhā …
craving for tastes,
phoṭṭhabbataṇhā …
craving for touches,
dhammataṇhā aniccā vipariṇāmī aññathābhāvī.
and craving for thoughts are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano’”ti.
SN 25.9 Pathavīdhātu: Elements
9. Pathavīdhātusutta
9. Elements
Sāvatthinidānaṃ.
At Sāvatthī.
“Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī;
“monks, the earth element is impermanent, perishing, and changing.
āpodhātu …
The water element,
tejodhātu …
the fire element,
vāyodhātu …
the air element,
ākāsadhātu …
the space element,
viññāṇadhātu aniccā vipariṇāmī aññathābhāvī.
and the consciousness element are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī … pe …
Someone who has faith and confidence in these dharmas is called a follower by faith. …”
sambodhiparāyano’”ti.
SN 25.10 Khandha: The Aggregates
10. Khandhasutta
10. The Aggregates
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpaṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi;
“monks, form is impermanent, perishing, and changing.
vedanā aniccā vipariṇāmī aññathābhāvī;
Feeling,
saññā …
perception,
saṅkhārā aniccā vipariṇāmino aññathābhāvino;
co-doings,
viññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.
and consciousness are impermanent, perishing, and changing.
Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ;
Someone who has faith and confidence in these dharmas is called a follower by faith. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person.
abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya;
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti.
They can’t die without realizing the fruit of stream-entry.
Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ;
Someone who accepts these dharmas after considering them with a degree of wisdom is called a follower of the Dharmas. They’ve arrived at inevitability regarding the right path, they’ve arrived at the level of the good person, and they’ve transcended the level of the bad person.
abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya;
They can’t do any deed which would make them be reborn in hell, the animal realm, or the ghost realm.
abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’.
They can’t die without realizing the fruit of stream-entry.
Yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati:
Someone who understands and sees these dharmas is called
‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti.
a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Okkantasaṃyuttaṃ samattaṃ.
The Linked Discourses on arrival are complete.
end of section [25..1.. - SN 25 vagga 1 Cakkhu: The Eye] ❧
SN 26 Uppāda Saṃyutta: Connected Discourses on Arising
(cst4)
(derived from B. Sujato 2018/12)
+ § – SN 26 vagga 1 Uppāda: Arising+ all - all
1. Uppādavagga
1. Arising
1. Cakkhusutta
1. The Eye
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo sotassa uppādo ṭhiti … pe …
The arising, continuation, rebirth, and manifestation of the ear,
yo ghānassa uppādo ṭhiti …
nose,
yo jivhāya uppādo ṭhiti …
tongue,
yo kāyassa uppādo ṭhiti …
body,
yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo sotassa nirodho … pe …
The cessation, settling, and ending of the ear,
yo ghānassa nirodho …
nose,
yo kāyassa nirodho …
body,
yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
2. Rūpasutta
2. Sights
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo saddānaṃ …
The arising, continuation, rebirth, and manifestation of sounds,
yo gandhānaṃ …
smells,
yo rasānaṃ …
tastes,
yo phoṭṭhabbānaṃ …
touches,
yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
and thoughts is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of sights,
Yo saddānaṃ …
sounds,
yo gandhānaṃ …
smells,
yo rasānaṃ …
tastes,
yo phoṭṭhabbānaṃ …
touches,
yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
and thoughts is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 26.3 Viññāṇa: Consciousness
3. Viññāṇasutta
3. Consciousness
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, cakkhuviññāṇassa uppādo ṭhiti … pe …
“monks, the arising of eye consciousness …
jarāmaraṇassa pātubhāvo … pe …
yo manoviññāṇassa uppādo ṭhiti … pe …
mind consciousness …
jarāmaraṇassa pātubhāvo.
is the manifestation of old age and death.
Yo ca kho, bhikkhave, cakkhuviññāṇassa nirodho … pe …
The cessation of eye consciousness …
jarāmaraṇassa atthaṅgamo … pe …
yo manoviññāṇassa nirodho … pe …
mind consciousness …
jarāmaraṇassa atthaṅgamo”ti.
is the ending of old age and death.”
SN 26.4 Samphassa: Contact
4. Samphassasutta
4. Contact
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, cakkhusamphassassa uppādo ṭhiti … pe …
“monks, the arising of eye contact …
jarāmaraṇassa pātubhāvo … pe …
yo manosamphassassa uppādo ṭhiti … pe …
mind contact …
jarāmaraṇassa pātubhāvo.
is the manifestation of old age and death.
Yo ca kho, bhikkhave, cakkhusamphassassa nirodho … pe …
The cessation of eye contact …
jarāmaraṇassa atthaṅgamo … pe …
yo manosamphassassa nirodho … pe …
mind contact …
jarāmaraṇassa atthaṅgamo”ti.
is the ending of old age and death.”
SN 26.5 Samphassaja: Feeling
5. Samphassajasutta
5. Feeling
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, cakkhusamphassajāya vedanāya uppādo ṭhiti … pe … jarāmaraṇassa pātubhāvo … pe ….
“monks, the arising of feeling born of eye contact …
Yo manosamphassajāya vedanāya uppādo ṭhiti … pe …
the arising of feeling born of mind contact …
jarāmaraṇassa pātubhāvo.
is the manifestation of old age and death.
Yo ca kho, bhikkhave, cakkhusamphassajāya vedanāya nirodho vūpasamo … pe …
The cessation of feeling born of eye contact …
jarāmaraṇassa atthaṅgamo … pe …
yo manosamphassajāya vedanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
the cessation of feeling born of mind contact … is the ending of old age and death.”
SN 26.6 Saññā: Perception
6. Saññāsutta
6. Perception
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, rūpasaññāya uppādo ṭhiti … pe …
“monks, the arising of perception of sights …
jarāmaraṇassa pātubhāvo … pe …
yo dhammasaññāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
perception of thoughts … is the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpasaññāya nirodho … pe …
The cessation of perception of sights …
jarāmaraṇassa atthaṅgamo … pe …
yo dhammasaññāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
perception of thoughts … is the ending of old age and death.”
SN 26.7 Sañcetanā: Intention
7. Sañcetanāsutta
7. Intention
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, rūpasañcetanāya uppādo ṭhiti … pe …
“monks, the arising of intentions regarding sights …
jarāmaraṇassa pātubhāvo … pe …
yo dhammasañcetanāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
intentions regarding thoughts … is the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpasañcetanāya nirodho … pe …
The cessation of intentions regarding sights …
jarāmaraṇassa atthaṅgamo … pe …
yo dhammasañcetanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
intentions regarding thoughts … is the ending of old age and death.”
8. Taṇhāsutta
8. Craving
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, rūpataṇhāya uppādo ṭhiti … pe …
“monks, the arising of craving for sights …
jarāmaraṇassa pātubhāvo … pe …
yo dhammataṇhāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
craving for thoughts … is the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpataṇhāya nirodho … pe …
The cessation of craving for sights …
jarāmaraṇassa atthaṅgamo … pe …
yo dhammataṇhāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
craving for thoughts … is the ending of old age and death.”
9. Dhātusutta
9. Elements
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo … pe … jarāmaraṇassa pātubhāvo;
“monks, the arising, continuation, rebirth, and manifestation of the earth element,
yo āpodhātuyā …
the water element,
yo tejodhātuyā …
the fire element,
yo vāyodhātuyā …
the air element,
yo ākāsadhātuyā …
the space element,
yo viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, pathavīdhātuyā nirodho … pe … jarāmaraṇassa atthaṅgamo;
The cessation of the earth element,
yo āpodhātuyā nirodho …
the water element,
yo tejodhātuyā nirodho …
the fire element,
yo vāyodhātuyā nirodho …
the air element,
yo ākāsadhātuyā nirodho …
the space element,
yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
and the consciousness element is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 26.10 Khandha: The Aggregates
10. Khandhasutta
10. The Aggregates
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo vedanāya …
The arising, continuation, rebirth, and manifestation of feeling,
yo saññāya …
perception,
yo saṅkhārānaṃ …
co-doings,
yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo vedanāya …
The cessation, settling, and ending of feeling,
yo saññāya …
perception,
yo saṅkhārānaṃ …
co-doings,
yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
and consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
Uppādasaṃyuttaṃ samattaṃ.
The Linked Discourses on arising are complete.
end of section [26..1.. - SN 26 vagga 1 Uppāda: Arising] ❧
SN 27 Kilesa Saṃyutta: Connected Discourses on Defilements
(cst4)
(derived from B. Sujato 2018/12)
+ § – SN 27 vagga 1 Kilesa: Corruptions+ all - all
1. Kilesavagga
1. Corruptions
1. Cakkhusutta
1. The Eye
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, cakkhusmiṃ chandarāgo, cittasseso upakkileso.
“monks, desire and greed for the eye,
Yo sotasmiṃ chandarāgo, cittasseso upakkileso.
ear,
Yo ghānasmiṃ chandarāgo, cittasseso upakkileso.
nose,
Yo jivhāya chandarāgo, cittasseso upakkileso.
tongue,
Yo kāyasmiṃ chandarāgo, cittasseso upakkileso.
body,
Yo manasmiṃ chandarāgo, cittasseso upakkileso.
or mind is a corruption of the mind.
Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti.
When a monk has given up mental corruption in these six cases, their mind inclines to renunciation.
Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.
A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”
2. Rūpasutta
2. Sights
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpesu chandarāgo, cittasseso upakkileso.
“monks, desire and greed for sights,
Yo saddesu …
sounds,
yo gandhesu …
smells,
yo rasesu …
tastes,
yo phoṭṭhabbesu …
touches,
yo dhammesu chandarāgo, cittasseso upakkileso.
or thoughts is a corruption of the mind.
Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti.
When a monk has given up mental corruption in these six cases, their mind inclines to renunciation.
Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.
A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”
SN 27.3 Viññāṇa: Consciousness
3. Viññāṇasutta
3. Consciousness
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, cakkhuviññāṇasmiṃ chandarāgo, cittasseso upakkileso.
“monks, desire and greed for eye consciousness,
Yo sotaviññāṇasmiṃ …
ear consciousness,
yo ghānaviññāṇasmiṃ …
nose consciousness,
yo jivhāviññāṇasmiṃ …
tongue consciousness,
yo kāyaviññāṇasmiṃ …
body consciousness,
yo manoviññāṇasmiṃ chandarāgo, cittasseso upakkileso.
or mind consciousness is a corruption of the mind.
Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti.
When a monk has given up mental corruption in these six cases, their mind inclines to renunciation.
Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.
A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”
SN 27.4 Samphassa: Contact
4. Samphassasutta
4. Contact
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, cakkhusamphassasmiṃ chandarāgo, cittasseso upakkileso.
“monks, desire and greed for eye contact,
Yo sotasamphassasmiṃ …
ear contact,
yo ghānasamphassasmiṃ …
nose contact,
yo jivhāsamphassasmiṃ …
tongue contact,
yo kāyasamphassasmiṃ …
body contact,
yo manosamphassasmiṃ chandarāgo, cittasseso upakkileso.
or mind contact is a corruption of the mind. …”
Yato kho, bhikkhave, bhikkhuno … pe …
abhiññā sacchikaraṇīyesu dhammesū”ti.
SN 27.5 Samphassaja: Feeling
5. Samphassajasutta
5. Feeling
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, cakkhusamphassajāya vedanāya chandarāgo, cittasseso upakkileso.
“monks, desire and greed for feeling born of eye contact,
Yo sotasamphassajāya vedanāya …
feeling born of ear contact,
yo ghānasamphassajāya vedanāya …
feeling born of nose contact,
yo jivhāsamphassajāya vedanāya …
feeling born of tongue contact,
yo kāyasamphassajāya vedanāya …
feeling born of body contact,
yo manosamphassajāya vedanāya chandarāgo, cittasseso upakkileso.
or feeling born of eye contact is a defilement of the mind. …”
Yato kho, bhikkhave, bhikkhuno … pe …
abhiññā sacchikaraṇīyesu dhammesū”ti.
SN 27.6 Saññā: Perception
6. Saññāsutta
6. Perception
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpasaññāya chandarāgo, cittasseso upakkileso.
“monks, desire and greed for perception of sights,
Yo saddasaññāya …
perception of sounds,
yo gandhasaññāya …
perception of smells,
yo rasasaññāya …
perception of tastes,
yo phoṭṭhabbasaññāya …
perception of touches,
yo dhammasaññāya chandarāgo, cittasseso upakkileso.
or perception of thoughts is a corruption of the mind. …”
Yato kho, bhikkhave, bhikkhuno … pe …
abhiññā sacchikaraṇīyesu dhammesū”ti.
SN 27.7 Sañcetanā: Intention
7. Sañcetanāsutta
7. Intention
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpasañcetanāya chandarāgo, cittasseso upakkileso.
“monks, desire and greed for intention regarding sights,
Yo saddasañcetanāya …
intention regarding sounds,
yo gandhasañcetanāya …
intention regarding smells,
yo rasasañcetanāya …
intention regarding tastes,
yo phoṭṭhabbasañcetanāya …
intention regarding touches,
yo dhammasañcetanāya chandarāgo, cittasseso upakkileso.
or intention regarding thoughts is a corruption of the mind. …”
Yato kho, bhikkhave, bhikkhuno … pe …
abhiññā sacchikaraṇīyesu dhammesū”ti.
8. Taṇhāsutta
8. Craving
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpataṇhāya chandarāgo, cittasseso upakkileso.
“monks, desire and greed for craving for sights,
Yo saddataṇhāya …
craving for sounds,
yo gandhataṇhāya …
craving for smells,
yo rasataṇhāya …
craving for tastes,
yo phoṭṭhabbataṇhāya …
craving for touches,
yo dhammataṇhāya chandarāgo, cittasseso upakkileso.
or craving for thoughts is a corruption of the mind. …”
Yato kho, bhikkhave, bhikkhuno … pe …
abhiññā sacchikaraṇīyesu dhammesū”ti.
9. Dhātusutta
9. Elements
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, pathavīdhātuyā chandarāgo, cittasseso upakkileso.
“monks, desire and greed for the earth element,
Yo āpodhātuyā …
the water element,
yo tejodhātuyā …
the fire element,
yo vāyodhātuyā …
the air element,
yo ākāsadhātuyā …
the space element,
yo viññāṇadhātuyā chandarāgo, cittasseso upakkileso.
or the consciousness element is a corruption of the mind. …”
Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti.
Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.
SN 27.10 Khandha: The Aggregates
10. Khandhasutta
10. The Aggregates
Sāvatthinidānaṃ.
At Sāvatthī.
“Yo, bhikkhave, rūpasmiṃ chandarāgo, cittasseso upakkileso … pe … yo viññāṇasmiṃ chandarāgo, cittasseso upakkileso.
“monks, desire and greed for form, feeling, perception, co-doings, or consciousness is a corruption of the mind.
Yato kho, bhikkhave, bhikkhuno imesu pañcasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti.
When a monk has given up mental corruption in these five cases, their mind inclines to renunciation.
Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti.
A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.”
Kilesasaṃyuttaṃ samattaṃ.
The Linked Discourses on corruptions are complete.
end of section [27..1.. - SN 27 vagga 1 Kilesa: Corruptions] ❧
SN 28 Sāriputta Saṃyutta: Connected Discourses with Sāriputta
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 28
Linked Discourses 28
+ § – SN 28 vagga 1 Sāriputta: With Sāriputta+ all - all
1. Sāriputtavagga
1. With Sāriputta
SN 28.1 Vivekaja: Born of Seclusion
1. Vivekajasutta
1. Born of Seclusion
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena andhavanaṃ tenupasaṅkami divāvihārāya.
He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Dark Forest,
Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.
plunged deep into it, and sat at the root of a tree for the day’s meditation.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami.
Then in the late afternoon, Sāriputta came out of retreat and went to Jeta’s Grove, Anāthapiṇḍika’s monastery.
Addasā kho āyasmā ānando āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ.
Venerable Ānanda saw him coming off in the distance,
Disvāna āyasmantaṃ sāriputtaṃ etadavoca:
and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.
“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?
What meditation were you practicing today?”
“Idhāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
“Reverend, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tassa mayhaṃ, āvuso, na evaṃ hoti:
But it didn’t occur to me:
‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ paṭhamaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ paṭhamā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the first jhāna’ or ‘I have entered the first jhāna’ or ‘I am emerging from the first jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti:
That’s why it didn’t occur to you:
“‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ paṭhamaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ paṭhamā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the first jhāna’ or ‘I have entered the first jhāna’ or ‘I am emerging from the first jhāna’.”
SN 28.2 Avitakka: Without directing-thought
2. Avitakkasutta
2. Without directing-thought
Sāvatthinidānaṃ.
At Sāvatthī.
Addasā kho āyasmā ānando … pe … āyasmantaṃ sāriputtaṃ etadavoca:
Venerable Ānanda saw Venerable Sāriputta and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.
“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?
What meditation were you practicing today?”
“Idhāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
“Reverend, as the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Tassa mayhaṃ, āvuso, na evaṃ hoti:
But it didn’t occur to me:
‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the second jhāna’ or ‘I have entered the second jhāna’ or ‘I am emerging from the second jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti:
That’s why it didn’t occur to you:
“‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the second jhāna’ or ‘I have entered the second jhāna’ or ‘I am emerging from the second jhāna’.”
3. Pītisutta
3. Rapture
Sāvatthinidānaṃ.
At Sāvatthī.
Addasā kho āyasmā ānando … pe …
Venerable Ānanda saw Venerable Sāriputta and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.
“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?
What meditation were you practicing today?”
“Idhāhaṃ, āvuso, pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedemi; yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.
“Reverend, with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Tassa mayhaṃ, āvuso, na evaṃ hoti:
But it didn’t occur to me:
‘ahaṃ tatiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ tatiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ tatiyā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the third jhāna’ or ‘I have entered the third jhāna’ or ‘I am emerging from the third jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti:
That’s why it didn’t occur to you:
“‘ahaṃ tatiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ tatiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ tatiyā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the third jhāna’ or ‘I have entered the third jhāna’ or ‘I am emerging from the third jhāna’.”
SN 28.4 Upekkhā: equanimous-observation
4. Upekkhāsutta
4. equanimous-observation
Sāvatthinidānaṃ.
At Sāvatthī.
Addasā kho āyasmā ānando … pe …
Venerable Ānanda saw Venerable Sāriputta and said to him:
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto.
“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?
What meditation were you practicing today?”
“Idhāhaṃ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
“Reverend, with the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
Tassa mayhaṃ, āvuso, na evaṃ hoti:
But it didn’t occur to me:
‘ahaṃ catutthaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ catutthaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ catutthā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the fourth jhāna’ or ‘I have entered the fourth jhāna’ or ‘I am emerging from the fourth jhāna’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti:
That’s why it didn’t occur to you:
“‘ahaṃ catutthaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ catutthaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ catutthā jhānā vuṭṭhito’ti vā”ti.
‘I am entering the fourth jhāna’ or ‘I have entered the fourth jhāna’ or ‘I am emerging from the fourth jhāna’.”
SN 28.5 Ākāsānañcāyatana: The Dimension of Infinite Space
5. Ākāsānañcāyatanasutta
5. The Dimension of Infinite Space
Sāvatthinidānaṃ.
At Sāvatthī.
Addasā kho āyasmā ānando … pe …
Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi … pe …
“Reverend, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I entered and remained in the dimension of infinite space. …” …
vuṭṭhitoti vā”ti.
SN 28.6 Viññāṇañcāyatana: The Dimension of Infinite Consciousness
6. Viññāṇañcāyatanasutta
6. The Dimension of Infinite Consciousness
Sāvatthinidānaṃ.
At Sāvatthī.
Addasā kho āyasmā ānando … pe …
Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi … pe …
“Reverend, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness. …” …
vuṭṭhitoti vā”ti.
SN 28.7 Ākiñcaññāyatana: The Dimension of Nothingness
7. Ākiñcaññāyatanasutta
7. The Dimension of Nothingness
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā sāriputto … pe …
Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharāmi … pe …
“Reverend, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness. …” …
vuṭṭhitoti vā”ti.
SN 28.8 Nevasaññānāsaññāyatana: The Dimension of Neither Perception Nor Non-Perception
8. Nevasaññānāsaññāyatanasutta
8. The Dimension of Neither Perception Nor Non-Perception
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā sāriputto … pe …
Venerable Ānanda saw Venerable Sāriputta …
“idhāhaṃ, āvuso, ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi … pe …
“Reverend, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception. …” …
vuṭṭhitoti vā”ti.
SN 28.9 Nirodhasamāpatti: The Attainment of Cessation
9. Nirodhasamāpattisutta
9. The Attainment of Cessation
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā sāriputto … pe ….
Venerable Ānanda saw Venerable Sāriputta …
“Idhāhaṃ, āvuso, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi.
“Reverend, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling.
Tassa mayhaṃ, āvuso, na evaṃ hoti:
But it didn’t occur to me:
‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā ‘ahaṃ saññāvedayitanirodhā vuṭṭhito’ti vā”ti.
‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”
Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā.
“That must be because Venerable Sāriputta has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato sāriputtassa na evaṃ hoti:
That’s why it didn’t occur to you:
“‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā ‘ahaṃ saññāvedayitanirodhā vuṭṭhito’ti vā”ti.
‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”
SN 28.10 Sucimukhī: With Sucimukhī
10. Sucimukhīsutta
10. With Sucimukhī
Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahe piṇḍāya pāvisi.
Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Rājagahe sapadānaṃ piṇḍāya caritvā taṃ piṇḍapātaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati.
After wandering indiscriminately for alms-food in Rājagaha, he ate his alms-food by a wall.
Atha kho sucimukhī paribbājikā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:
Then the wanderer Sucimukhī went up to Venerable Sāriputta and said to him:
“Kiṃ nu kho, samaṇa, adhomukho bhuñjasī”ti?
“Ascetic, do you eat facing downwards?”
“Na khvāhaṃ, bhagini, adhomukho bhuñjāmī”ti.
“No, sister.”
“Tena hi, samaṇa, ubbhamukho bhuñjasī”ti?
“Well then, do you eat facing upwards?”
“Na khvāhaṃ, bhagini, ubbhamukho bhuñjāmī”ti.
“No, sister.”
“Tena hi, samaṇa, disāmukho bhuñjasī”ti?
“Well then, do you eat facing the cardinal directions?”
“Na khvāhaṃ, bhagini, disāmukho bhuñjāmī”ti.
“No, sister.”
“Tena hi, samaṇa, vidisāmukho bhuñjasī”ti?
“Well then, do you eat facing the intermediate directions?”
“Na khvāhaṃ, bhagini, vidisāmukho bhuñjāmī”ti.
“No, sister.”
“‘Kiṃ nu, samaṇa, adhomukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, adhomukho bhuñjāmī’ti vadesi.
“When asked if you eat facing all these directions, you answer ‘no, sister’.
‘Tena hi, samaṇa, ubbhamukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, ubbhamukho bhuñjāmī’ti vadesi.
‘Tena hi, samaṇa, disāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, disāmukho bhuñjāmī’ti vadesi.
‘Tena hi, samaṇa, vidisāmukho bhuñjasī’ti iti puṭṭho samāno ‘na khvāhaṃ, bhagini, vidisāmukho bhuñjāmī’ti vadesi.
Kathañcarahi, samaṇa, bhuñjasī”ti?
How exactly do you eat, ascetic?”
“Ye hi keci, bhagini, samaṇabrāhmaṇā vatthuvijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘adhomukhā bhuñjantī’ti.
“Sister, those ascetics and brahmins who earn a living by geomancy—an unworthy branch of knowledge, a wrong livelihood—are said to eat facing downwards.
Ye hi keci, bhagini, samaṇabrāhmaṇā nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘ubbhamukhā bhuñjantī’ti.
Those ascetics and brahmins who earn a living by astrology—an unworthy branch of knowledge, a wrong livelihood—are said to eat facing upwards.
Ye hi keci, bhagini, samaṇabrāhmaṇā dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘disāmukhā bhuñjantī’ti.
Those ascetics and brahmins who earn a living by running errands and messages—a wrong livelihood—are said to eat facing the cardinal directions.
Ye hi keci, bhagini, samaṇabrāhmaṇā aṅgavijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti, ime vuccanti, bhagini, samaṇabrāhmaṇā ‘vidisāmukhā bhuñjantī’ti.
Those ascetics and brahmins who earn a living by palmistry—an unworthy branch of knowledge, a wrong livelihood—are said to eat facing the intermediate directions.
So khvāhaṃ, bhagini, na vatthuvijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi, na nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi, na dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṃ kappemi, na aṅgavijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi.
I don’t earn a living by any of these means.
Dhammena bhikkhaṃ pariyesāmi;
I seek alms in a Dharmic manner,
dhammena bhikkhaṃ pariyesitvā bhuñjāmī”ti.
and I eat it in a Dharmic manner.”
Atha kho sucimukhī paribbājikā rājagahe rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamārocesi:
Then Sucimukhī the wanderer went around Rājagaha from street to street, from square to square, and announced:
“dhammikaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti;
“The Sakyan ascetics eat food in a Dharmic manner!
anavajjaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti.
The Sakyan ascetics eat food blamelessly!
Detha samaṇānaṃ sakyaputtiyānaṃ piṇḍan”ti.
Give almsfood to the Sakyan ascetics!”
Sāriputtasaṃyuttaṃ samattaṃ.
The Linked Discourses on Sāriputta are complete.
end of section [28..1.. - SN 28 vagga 1 Sāriputta: With Sāriputta] ❧
SN 29 Nāga Saṃyutta: Connected Discourses with Nāgas + § – SN 29 vagga 1 Nāga: Dragons+ all - all
SN 29.1 Suddhika: Plain Version
1. Suddhikasutta
1. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
“Catasso imā, bhikkhave, nāgayoniyo.
“monks, dragons reproduce in these four ways.
Katamā catasso?
What four?
Aṇḍajā nāgā, jalābujā nāgā, saṃsedajā nāgā, opapātikā nāgā—
Dragons are born from eggs, from a womb, from moisture, or spontaneously.
imā kho, bhikkhave, catasso nāgayoniyo”ti.
These are the four ways that dragons reproduce.”
SN 29.2 Paṇītatara: Better
2. Paṇītatarasutta
2. Better
Sāvatthinidānaṃ.
At Sāvatthī.
“Catasso imā, bhikkhave, nāgayoniyo.
“monks, dragons reproduce in these four ways.
Katamā catasso?
What four?
Aṇḍajā nāgā, jalābujā nāgā, saṃsedajā nāgā, opapātikā nāgā.
Dragons are born from an egg, from a womb, from moisture, or spontaneously.
Tatra, bhikkhave, aṇḍajehi nāgehi jalābujā ca saṃsedajā ca opapātikā ca nāgā paṇītatarā.
Of these, dragons born from a womb, from moisture, or spontaneously are better than those born from an egg.
Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca nāgehi saṃsedajā ca opapātikā ca nāgā paṇītatarā.
Dragons born from moisture or spontaneously are better than those born from an egg or from a womb.
Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca saṃsedajehi ca nāgehi opapātikā nāgā paṇītatarā.
Dragons born spontaneously are better than those born from an egg, from a womb, or from moisture.
Imā kho, bhikkhave, catasso nāgayoniyo”ti.
These are the four ways that dragons reproduce.”
SN 29.3 Uposatha: Sabbath
3. Uposathasutta
3. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce aṇḍajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti?
“Sir, what is the cause, what is the reason why some egg-born dragons keep the sabbath, having transformed their bodies?”
“Idha, bhikkhu, ekaccānaṃ aṇḍajānaṃ nāgānaṃ evaṃ hoti:
“monk, it’s when some egg-born dragons think:
‘mayaṃ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino.
‘In the past we did both kinds of deeds by body, speech, and mind.
Te mayaṃ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapannā.
When the body broke up, after death, we were reborn in the company of the egg-born dragons.
Sacajja mayaṃ kāyena sucaritaṃ careyyāma, vācāya sucaritaṃ careyyāma, manasā sucaritaṃ careyyāma, evaṃ mayaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma.
If today we do good things by body, speech, and mind, when the body breaks up, after death, we may be reborn in a good place, a heavenly realm.
Handa mayaṃ etarahi kāyena sucaritaṃ carāma, vācāya sucaritaṃ carāma, manasā sucaritaṃ carāmā’ti.
Come, let us do good things by way of body, speech, and mind.’
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena m’idhekacce aṇḍajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti.
This is the cause, this is the reason why some egg-born dragons keep the sabbath, having transformed their bodies.”
SN 29.4 Dutiyauposatha: Sabbath (2nd)
4. Dutiyauposathasutta
4. Sabbath (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce jalābujā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti?
“Sir, what is the cause, what is the reason why some womb-born dragons keep the sabbath, having transformed their bodies?”
(Sabbaṃ vitthāretabbaṃ.)
(All should be told in full.)
“Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena m’idhekacce jalābujā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti.
SN 29.5 Tatiyauposatha: Sabbath (3rd)
5. Tatiyauposathasutta
5. Sabbath (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce saṃsedajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti?
“Sir, what is the cause, what is the reason why some moisture-born dragons keep the sabbath, having transformed their bodies?”
(Sabbaṃ vitthāretabbaṃ.)
(All should be told in full.)
“Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena m’idhekacce saṃsedajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti.
SN 29.6 Catutthauposatha: Sabbath (4th)
6. Catutthauposathasutta
6. Sabbath (4th)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena m’idhekacce opapātikā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti?
“Sir, what is the cause, what is the reason why some spontaneously-born dragons keep the sabbath, having transformed their bodies?”
“Idha, bhikkhu, ekaccānaṃ opapātikānaṃ nāgānaṃ evaṃ hoti:
(All should be told in full.)
‘mayaṃ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino.
Te mayaṃ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapannā.
Sacajja mayaṃ kāyena sucaritaṃ careyyāma, vācāya … manasā sucaritaṃ careyyāma, evaṃ mayaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma.
Handa mayaṃ etarahi kāyena sucaritaṃ carāma, vācāya … manasā sucaritaṃ carāmā’ti.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena m’idhekacce opapātikā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti.
SN 29.7 Suta: They’ve Heard
7. Sutasutta
7. They’ve Heard
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī hoti, manasā dvayakārī hoti.
“monk, it’s when someone does both kinds of deeds by body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The egg-born dragons are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’
So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the egg-born dragons.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”
SN 29.8 Dutiyasuta: They’ve Heard (2nd)
8. Dutiyasutasutta
8. They’ve Heard (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons?”
… pe …
(All should be told in full.)
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.
SN 29.9 Tatiyasuta: They’ve Heard (3rd)
9. Tatiyasutasutta
9. They’ve Heard (3rd)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā saṃsedajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the moisture-born dragons?”
… pe …
(All should be told in full.)
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā saṃsedajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.
SN 29.10 Catutthasuta: They’ve Heard (4th)
10. Catutthasutasutta
10. They’ve Heard (4th)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
(All should be told in full.)
Tassa sutaṃ hoti:
‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti.
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti.
So kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjati.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.
SN 29.11 –20. Ten Discourses On How Giving Helps to Become Egg-Born
11–20. Aṇḍajadānūpakārasuttadasaka
11–20. Ten Discourses On How Giving Helps to Become Egg-Born
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
“monk, it’s when someone does both kinds of deeds by body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The egg-born dragons are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born dragons!’
So annaṃ deti.
They give food …
So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjati.
Ayaṃ kho, bhikkhu, hetu … pe … upapajjatīti … pe …
so pānaṃ deti … pe …
drink …
vatthaṃ deti … pe …
clothing …
yānaṃ deti … pe …
a vehicle …
mālaṃ deti … pe …
a garland …
gandhaṃ deti … pe …
fragrance …
vilepanaṃ deti … pe …
makeup …
seyyaṃ deti … pe …
a bed …
āvasathaṃ deti … pe …
a house …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the egg-born dragons.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born dragons.”
SN 29.21 –50. Thirty Discourses On How Giving Helps to Become Womb-Born, Etc.
21–50. Jalābujādidānūpakārasuttattiṃsaka
21–50. Thirty Discourses On How Giving Helps to Become Womb-Born, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ nāgānaṃ … pe …
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born dragons …
saṃsedajānaṃ nāgānaṃ … pe …
moisture-born dragons …
opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?
spontaneously-born dragons?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
“monk, it’s when someone does both kinds of deeds by body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The spontaneously-born dragons are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the spontaneously-born dragons!’
So annaṃ deti … pe …
They give food …
pānaṃ deti … pe …
drink …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the spontaneously-born dragons.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the spontaneously-born dragons.”
(Iminā peyyālena dasa dasa suttantā kātabbā.
(Each set of ten discourses of this series should be treated in the same way.)
Evaṃ catūsu yonīsu cattālīsaṃ veyyākaraṇā honti.
Purimehi pana dasahi suttantehi saha honti paṇṇāsasuttantāti.)
Nāgasaṃyuttaṃ samattaṃ.
The Linked Discourses on dragons are complete.
end of section [29..1.. - SN 29 vagga 1 Nāga: Dragons] ❧
SN 30 Supaṇṇa Saṃyutta: Connected Discourses with Supaṇṇas + § – SN 30 vagga 1 Supaṇṇa: Phoenixes+ all - all
1. Supaṇṇavagga
1. Phoenixes
SN 30.1 Suddhika: Plain Version
1. Suddhikasutta
1. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
“Catasso imā, bhikkhave, supaṇṇayoniyo.
“monks, phoenixes reproduce in these four ways.
Katamā catasso?
What four?
Aṇḍajā supaṇṇā, jalābujā supaṇṇā, saṃsedajā supaṇṇā, opapātikā supaṇṇā—
Phoenixes are born from eggs, from a womb, from moisture, or spontaneously.
imā kho, bhikkhave, catasso supaṇṇayoniyo”ti.
These are the four ways that phoenixes reproduce.”
SN 30.2 Haranti: They Carry Off
2. Harantisutta
2. They Carry Off
Sāvatthinidānaṃ.
At Sāvatthī.
“Catasso imā, bhikkhave, supaṇṇayoniyo.
“monks, phoenixes reproduce in these four ways.
Katamā catasso?
What four?
Aṇḍajā … pe …
Phoenixes are born from eggs, from a womb, from moisture, or spontaneously.
imā kho, bhikkhave, catasso supaṇṇayoniyo.
These are the four ways that phoenixes reproduce.
Tatra, bhikkhave, aṇḍajā supaṇṇā aṇḍajeva nāge haranti, na jalābuje, na saṃsedaje, na opapātike.
Of these, phoenixes born from an egg can only carry off dragons born from an egg, not those born from a womb, from moisture, or spontaneously.
Tatra, bhikkhave, jalābujā supaṇṇā aṇḍaje ca jalābuje ca nāge haranti, na saṃsedaje, na opapātike.
Phoenixes born from a womb can carry off dragons born from an egg or from a womb, but not those born from moisture or spontaneously.
Tatra, bhikkhave, saṃsedajā supaṇṇā aṇḍaje ca jalābuje ca saṃsedaje ca nāge haranti, na opapātike.
Phoenixes born from moisture can carry off dragons born from an egg, from a womb, or from moisture, but not those born spontaneously.
Tatra, bhikkhave, opapātikā supaṇṇā aṇḍaje ca jalābuje ca saṃsedaje ca opapātike ca nāge haranti.
Phoenixes born spontaneously can carry off dragons born from an egg, from a womb, from moisture, or spontaneously.
Imā kho, bhikkhave, catasso supaṇṇayoniyo”ti.
These are the four ways that phoenixes reproduce.”
SN 30.3 Dvayakārī: Both Kinds of Deeds
3. Dvayakārīsutta
3. Both Kinds of Deeds
Sāvatthinidānaṃ.
At Sāvatthī.
Aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
“monk, it’s when someone does both kinds of deeds by body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The egg-born phoenixes are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’
So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”
SN 30.4 –6. Both Kinds of Deeds (2nd–4th)
4–6. Dutiyādidvayakārīsuttattika
4–6. Both Kinds of Deeds (2nd–4th)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ supaṇṇānaṃ … pe …
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes …
saṃsedajānaṃ supaṇṇānaṃ … pe …
moisture-born phoenixes …
opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti?
or spontaneously-born phoenixes?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
(All should be told in full.)
Tassa sutaṃ hoti:
‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti.
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti.
So kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjati.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti.
SN 30.7 –16. Ten Discourses On How Giving Helps to Become Egg-Born
7–16. Aṇḍajadānūpakārasuttadasaka
7–16. Ten Discourses On How Giving Helps to Become Egg-Born
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
“monk, it’s when someone does both kinds of deeds by body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The egg-born phoenixes are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the egg-born phoenixes!’
So annaṃ deti … pe …
They give food …
pānaṃ deti …
drink …
vatthaṃ deti …
clothing …
yānaṃ deti …
a vehicle …
mālaṃ deti …
a garland …
gandhaṃ deti …
fragrance …
vilepanaṃ deti …
makeup …
seyyaṃ deti …
a bed …
āvasathaṃ deti …
a house …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the egg-born phoenixes.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the egg-born phoenixes.”
SN 30.17 –46. How Giving Helps to Become Womb-Born, Etc.
17–46. Jalābujadānūpakārasutta
17–46. How Giving Helps to Become Womb-Born, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ supaṇṇānaṃ … pe …
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the womb-born phoenixes …
saṃsedajānaṃ supaṇṇānaṃ … pe …
moisture-born phoenixes …
opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti?
or spontaneously-born phoenixes?”
“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī.
(All should be told in full.)
Tassa sutaṃ hoti:
‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti.
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti.
So annaṃ deti … pe …
pānaṃ deti … pe …
padīpeyyaṃ deti.
So kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjati.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti.
Chacattālīsamaṃ.
Supaṇṇasaṃyuttaṃ samattaṃ.
The Linked Discourses on phoenixes are complete.
end of section [30..1.. - SN 30 vagga 1 Supaṇṇa: Phoenixes] ❧
SN 31 Gandhabba Saṃyutta: Connected Discourses with Gandhabbas + § – SN 31 vagga 1 Gandhabba: Fairies+ all - all
1. Gandhabbavagga
1. Fairies
SN 31.1 Suddhika: Plain Version
1. Suddhikasutta
1. Plain Version
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme … pe …
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. …
bhagavā etadavoca:
The Buddha said this:
“gandhabbakāyike vo, bhikkhave, deve desessāmi.
“monks, I will teach you about the gods of fairykind.
Taṃ suṇātha.
Listen …
Katamā ca, bhikkhave, gandhabbakāyikā devā?
And what are the gods of fairykind?
Santi, bhikkhave, mūlagandhe adhivatthā devā.
There are gods who live in fragrant roots,
Santi, bhikkhave, sāragandhe adhivatthā devā.
fragrant heartwood,
Santi, bhikkhave, pheggugandhe adhivatthā devā.
fragrant softwood,
Santi, bhikkhave, tacagandhe adhivatthā devā.
fragrant bark,
Santi, bhikkhave, papaṭikagandhe adhivatthā devā.
fragrant shoots,
Santi, bhikkhave, pattagandhe adhivatthā devā.
fragrant leaves,
Santi, bhikkhave, pupphagandhe adhivatthā devā.
fragrant flowers,
Santi, bhikkhave, phalagandhe adhivatthā devā.
fragrant fruit,
Santi, bhikkhave, rasagandhe adhivatthā devā.
fragrant sap,
Santi, bhikkhave, gandhagandhe adhivatthā devā.
and fragrant scents.
Ime vuccanti, bhikkhave, gandhabbakāyikā devā”ti.
These are called the gods of fairykind.”
SN 31.2 Sucarita: Good Conduct
2. Sucaritasutta
2. Good Conduct
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘gandhabbakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of fairykind are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of fairykind!’
So kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of fairykind.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind.”
SN 31.3 Mūlagandhadātā: A Giver of Fragrant Roots
3. Mūlagandhadātāsutta
3. A Giver of Fragrant Roots
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live in fragrant roots?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of fairykind who live in fragrant roots are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of fairykind who live in fragrant roots!’
So dātā hoti mūlagandhānaṃ.
They give gifts of fragrant roots.
So kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of fairykind who live in fragrant roots.
Ayaṃ kho, bhikkhu, hetu … pe …
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live in fragrant roots.”
yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
SN 31.4 –12. Nine Discourses On Givers of Fragrant Heartwood, Etc.
4–12. Sāragandhādidātāsuttanavaka
4–12. Nine Discourses On Givers of Fragrant Heartwood, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sāragandhe adhivatthānaṃ devānaṃ … pe …
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live in fragrant heartwood …
pheggugandhe adhivatthānaṃ devānaṃ …
softwood …
tacagandhe adhivatthānaṃ devānaṃ …
bark …
papaṭikagandhe adhivatthānaṃ devānaṃ …
sprouts …
pattagandhe adhivatthānaṃ devānaṃ …
leaves …
pupphagandhe adhivatthānaṃ devānaṃ …
flowers …
phalagandhe adhivatthānaṃ devānaṃ …
fruit …
rasagandhe adhivatthānaṃ devānaṃ …
sap …
gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
fragrant scents?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘sāragandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of fairykind who live in fragrant heartwood … fragrant scents are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sāragandhe adhivatthānaṃ devānaṃ … pe …
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of fairykind who live in fragrant heartwood …
pheggugandhe adhivatthānaṃ devānaṃ …
tacagandhe adhivatthānaṃ devānaṃ …
papaṭikagandhe adhivatthānaṃ devānaṃ …
pattagandhe adhivatthānaṃ devānaṃ …
pupphagandhe adhivatthānaṃ devānaṃ …
phalagandhe adhivatthānaṃ devānaṃ …
rasagandhe adhivatthānaṃ devānaṃ …
gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
fragrant scents!’
So dātā hoti sāragandhānaṃ … pe …
They give gifts of fragrant heartwood …
so dātā hoti pheggugandhānaṃ …
so dātā hoti tacagandhānaṃ …
so dātā hoti papaṭikagandhānaṃ …
so dātā hoti pattagandhānaṃ …
so dātā hoti pupphagandhānaṃ …
so dātā hoti phalagandhānaṃ …
so dātā hoti rasagandhānaṃ …
so dātā hoti gandhagandhānaṃ.
fragrant scents.
So kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of fairykind who live in fragrant scents.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live on fragrant scents.”
❧
SN 31.13 –22. Ten Discourses On How Giving Helps to Become a Fragrant Root Fairy
13–22. Mūlagandhadānūpakārasuttadasaka
13–22. Ten Discourses On How Giving Helps to Become a Fragrant Root Fairy
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live in fragrant roots?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of fairykind who live in fragrant roots are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of fairykind who live in fragrant roots!’
So annaṃ deti … pe …
They give food …
pānaṃ deti …
drink …
vatthaṃ deti …
clothing …
yānaṃ deti …
a vehicle …
mālaṃ deti …
a garland …
gandhaṃ deti …
fragrance …
vilepanaṃ deti …
makeup …
seyyaṃ deti …
a bed …
āvasathaṃ deti …
a house …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of fairykind who live in fragrant roots.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live on fragrant scents.”
SN 31.23 –112. Ninety Discourses On How Giving Helps to Become a Fragrant Heartwood Fairy
23–112. Sāragandhādidānūpakārasuttanavutika
23–112. Ninety Discourses On How Giving Helps to Become a Fragrant Heartwood Fairy
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sāragandhe adhivatthānaṃ devānaṃ … pe …
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live in fragrant heartwood …
pheggugandhe adhivatthānaṃ devānaṃ …
softwood …
tacagandhe adhivatthānaṃ devānaṃ …
bark …
papaṭikagandhe adhivatthānaṃ devānaṃ …
sprouts …
pattagandhe adhivatthānaṃ devānaṃ …
leaves …
pupphagandhe adhivatthānaṃ devānaṃ …
flowers …
phalagandhe adhivatthānaṃ devānaṃ …
fruit …
rasagandhe adhivatthānaṃ devānaṃ …
sap …
gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
fragrant scents?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘gandhagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of fairykind who live in fragrant scents are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of fairykind who live in fragrant scents!’
So annaṃ deti … pe …
They give food …
pānaṃ deti …
drink …
vatthaṃ deti …
clothing …
yānaṃ deti …
a vehicle …
mālaṃ deti …
a garland …
gandhaṃ deti …
fragrance …
vilepanaṃ deti …
makeup …
seyyaṃ deti …
a bed …
āvasathaṃ deti …
a house …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of fairykind who live in fragrant scents.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of fairykind who live on fragrant scents.”
Dvādasasatimaṃ.
Gandhabbakāyasaṃyuttaṃ samattaṃ.
The Linked Discourses on fairykind are completed.
end of section [31..1.. - SN 31 vagga 1 Gandhabba: Fairies] ❧
SN 32 Valāhaka Saṃyutta: Connected Discourses with Cloud Devas + § – SN 32 vagga 1 Valāhaka: Gods of the Clouds+ all - all
1. Valāhakavagga
1. Gods of the Clouds
SN 32.1 Suddhika: Plain Version
1. Suddhikasutta
1. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
“Valāhakakāyike vo, bhikkhave, deve desessāmi.
“monks, I will teach you about the gods of the clouds.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, valāhakakāyikā devā?
And what are the gods of the clouds?
Santi, bhikkhave, sītavalāhakā devā;
There are gods of the cool clouds,
santi uṇhavalāhakā devā;
warm clouds,
santi abbhavalāhakā devā;
thunder clouds,
santi vātavalāhakā devā;
windy clouds,
santi vassavalāhakā devā—
and rainy clouds.
ime vuccanti, bhikkhave, ‘valāhakakāyikā devā’”ti.
These are called the gods of the clouds.”
SN 32.2 Sucarita: Good Conduct
2. Sucaritasutta
2. Good Conduct
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the clouds?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘valāhakakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of the clouds are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the clouds!’
So kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the clouds.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of the clouds.”
3–12. Sītavalāhakadānūpakārasuttadasaka
3–12. Ten Discourses On How Giving Helps to Become a Cool Cloud God
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool clouds?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘sītavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of cool clouds are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the cool clouds!’
So annaṃ deti … pe …
They give food …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of cool clouds.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of cool clouds.”
13–52. Uṇhavalāhakadānūpakārasutta
13–52. How Giving Helps to Become a Warm Cloud God, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā uṇhavalāhakānaṃ devānaṃ … pe …
“Sir, what is the cause, what is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of warm clouds …
abbhavalāhakānaṃ devānaṃ … pe …
thunder clouds …
vātavalāhakānaṃ devānaṃ … pe …
windy clouds …
vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti?
rainy clouds?”
“Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
“monk, it’s when someone does good things by way of body, speech, and mind.
Tassa sutaṃ hoti:
And they’ve heard:
‘vassavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The gods of rainy clouds are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:
They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of rainy clouds!’
So annaṃ deti … pe …
They give food …
padīpeyyaṃ deti.
a lamp.
So kāyassa bhedā paraṃ maraṇā vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of rainy clouds.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti.
This is the cause, this is the reason why someone, when their body breaks up, after death, is reborn in the company of the gods of rainy clouds.”
❧
SN 32.53 Sītavalāhaka: Gods of the Cool Clouds
53. Sītavalāhakasutta
53. Gods of the Cool Clouds
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yenekadā sītaṃ hotī”ti?
“Sir, what is the cause, what is the reason why sometimes it becomes cool?”
“Santi, bhikkhu, sītavalāhakā nāma devā.
“monk, there are what are called gods of the cool clouds.
Tesaṃ yadā evaṃ hoti:
Sometimes they think:
‘yannūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya sītaṃ hoti.
‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes cool.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā sītaṃ hotī”ti.
This is the cause, this is the reason why sometimes it becomes cool.”
SN 32.54 Uṇhavalāhaka: Gods of the Warm Clouds
54. Uṇhavalāhakasutta
54. Gods of the Warm Clouds
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yenekadā uṇhaṃ hotī”ti?
“Sir, what is the cause, what is the reason why sometimes it becomes warm?”
“Santi, bhikkhu, uṇhavalāhakā nāma devā.
“monk, there are what are called gods of the warm clouds.
Tesaṃ yadā evaṃ hoti:
Sometimes they think:
‘yannūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya uṇhaṃ hoti.
‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes warm.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā uṇhaṃ hotī”ti.
This is the cause, this is the reason why sometimes it becomes warm.”
SN 32.55 Abbhavalāhaka: Gods of the Storm Clouds
55. Abbhavalāhakasutta
55. Gods of the Storm Clouds
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yenekadā abbhaṃ hotī”ti?
“Sir, what is the cause, what is the reason why sometimes it becomes stormy?”
“Santi, bhikkhu, abbhavalāhakā nāma devā.
“monk, there are what are called gods of the storm clouds.
Tesaṃ yadā evaṃ hoti:
Sometimes they think:
‘yannūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya abbhaṃ hoti.
‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes stormy.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā abbhaṃ hotī”ti.
This is the cause, this is the reason why sometimes it becomes stormy.”
SN 32.56 Vātavalāhaka: Gods of the Windy Clouds
56. Vātavalāhakasutta
56. Gods of the Windy Clouds
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yenekadā vāto hotī”ti?
“Sir, what is the cause, what is the reason why sometimes it becomes windy?”
“Santi, bhikkhu, vātavalāhakā nāma devā.
“monk, there are what are called gods of the windy clouds.
Tesaṃ yadā evaṃ hoti:
Sometimes they think:
‘yannūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya vāto hoti.
‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes windy.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā vāto hotī”ti.
This is the cause, this is the reason why sometimes it becomes windy.”
Chappaññāsamaṃ.
SN 32.57 Vassavalāhaka: Gods of the Rainy Clouds
57. Vassavalāhakasutta
57. Gods of the Rainy Clouds
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo, yenekadā devo vassatī”ti?
“Sir, what is the cause, what is the reason why sometimes it rains?”
“Santi, bhikkhu, vassavalāhakā nāma devā.
“monk, there are what are called gods of the rainy clouds.
Tesaṃ yadā evaṃ hoti:
Sometimes they think:
‘yannūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya devo vassati.
‘Why don’t we revel in our own kind of enjoyment?’ Then, in accordance with their wish, it becomes rainy.
Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā devo vassatī”ti.
This is the cause, this is the reason why sometimes it rains.”
Sattapaññāsamaṃ.
Valāhakasaṃyuttaṃ samattaṃ.
The Linked Discourses on gods of the clouds are complete.
end of section [32..1.. - SN 32 vagga 1 Valāhaka: Gods of the Clouds] ❧
SN 33 Vacchagotta Saṃyutta: Connected Discourses with Vacchagotta + § – SN 33 vagga 1 Vacchagotta: With Vacchagotta+ all - all
1. Vacchagottavagga
1. With Vacchagotta
SN 33.1 Rūpaaññāṇa: Not Knowing Form
1. Rūpaaññāṇasutta
1. Not Knowing Form
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? That is:
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
“Rūpe kho, vaccha, aññāṇā, rūpasamudaye aññāṇā, rūpanirodhe aññāṇā, rūpanirodhagāminiyā paṭipadāya aññāṇā;
“Vaccha, it is because of not knowing form, its origin, its cessation, and the practice that leads to its cessation
evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
that these various misconceptions arise in the world.
sassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vāti.
Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
This is the cause, this is the reason.”
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
SN 33.2 Vedanāaññāṇa: Not Knowing Feeling
2. Vedanāaññāṇasutta
2. Not Knowing Feeling
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
Then the wanderer Vacchagotta said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? That is:
sassato lokoti vā, asassato lokoti vā … pe …
the cosmos is eternal, or not eternal …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
after death, a Realized One neither exists nor doesn’t exist.”
“Vedanāya kho, vaccha, aññāṇā, vedanāsamudaye aññāṇā, vedanānirodhe aññāṇā, vedanānirodhagāminiyā paṭipadāya aññāṇā;
“Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation
evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
that these various misconceptions arise in the world.
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vāti.
Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
This is the cause, this is the reason.”
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
SN 33.3 Saññāaññāṇa: Not Knowing Perception
3. Saññāaññāṇasutta
3. Not Knowing Perception
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
Then the wanderer Vacchagotta said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? …”
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
“Saññāya kho, vaccha, aññāṇā, saññāsamudaye aññāṇā, saññānirodhe aññāṇā, saññānirodhagāminiyā paṭipadāya aññāṇā;
“Vaccha, it is because of not knowing perception, its origin, its cessation, and the practice that leads to its cessation …”
evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vāti.
Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
SN 33.4 Saṅkhāraaññāṇa: Not Knowing co-doings
4. Saṅkhāraaññāṇasutta
4. Not Knowing co-doings
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
Then the wanderer Vacchagotta said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? …”
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
“Saṅkhāresu kho, vaccha, aññāṇā, saṅkhārasamudaye aññāṇā, saṅkhāranirodhe aññāṇā, saṅkhāranirodhagāminiyā paṭipadāya aññāṇā;
“Vaccha, it is because of not knowing co-doings, their origin, their cessation, and the practice that leads to their cessation …”
evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vāti.
Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
SN 33.5 Viññāṇaaññāṇa: Not Knowing Consciousness
5. Viññāṇaaññāṇasutta
5. Not Knowing Consciousness
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
Then the wanderer Vacchagotta said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? …”
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
“Viññāṇe kho, vaccha, aññāṇā, viññāṇasamudaye aññāṇā, viññāṇanirodhe aññāṇā, viññāṇanirodhagāminiyā paṭipadāya aññāṇā;
“Vaccha, it is because of not knowing consciousness, its origin, its cessation, and the practice that leads to its cessation …”
evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vāti.
Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
6–10. Rūpaadassanādisuttapañcaka
6–10. Five Discourses on Not Seeing Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
Then the wanderer Vacchagotta said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? …”
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
“Rūpe kho, vaccha, adassanā … pe …
“Vaccha, it is because of not seeing form …
rūpanirodhagāminiyā paṭipadāya adassanā … pe …
vedanāya …
feeling …
saññāya …
perception …
saṅkhāresu kho, vaccha, adassanā … pe …
co-doings …
viññāṇe kho, vaccha, adassanā … pe … viññāṇanirodhagāminiyā paṭipadāya adassanā … pe ….
consciousness, its origin, its cessation, and the practice that leads to its cessation …”
11–15. Rūpaanabhisamayādisuttapañcaka
11–15. Five Discourses on Not Comprehending Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe kho, vaccha, anabhisamayā … pe … rūpanirodhagāminiyā paṭipadāya anabhisamayā … pe ….
“Vaccha, it is because of not comprehending form …
Sāvatthinidānaṃ.
“Vedanāya kho, vaccha, anabhisamayā … pe ….
feeling …
Sāvatthinidānaṃ.
“Saññāya kho, vaccha, anabhisamayā … pe ….
perception …
Sāvatthinidānaṃ.
“Saṅkhāresu kho, vaccha, anabhisamayā … pe ….
co-doings …
Sāvatthinidānaṃ.
“Viññāṇe kho, vaccha, anabhisamayā … pe ….
consciousness …”
16–20. Rūpaananubodhādisuttapañcaka
16–20. Five Discourses on Not Understanding Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca—
ko nu kho, bho gotama, hetu, ko paccayo … pe …
rūpe kho, vaccha, ananubodhā … pe … “rūpanirodhagāminiyā paṭipadāya ananubodhā … pe ….
“Vaccha, it is because of not understanding form …
Sāvatthinidānaṃ.
“Vedanāya kho, vaccha … pe ….
feeling …
Sāvatthinidānaṃ.
“Saññāya kho, vaccha … pe ….
perception …
Sāvatthinidānaṃ.
“Saṅkhāresu kho, vaccha … pe ….
co-doings …
Sāvatthinidānaṃ.
“Viññāṇe kho, vaccha, ananubodhā … pe …
consciousness …”
viññāṇanirodhagāminiyā paṭipadāya ananubodhā … pe …
vīsatimaṃ.
21–25. Rūpaappaṭivedhādisuttapañcaka
21–25. Five Discourses on Not Penetrating Form, Etc.
Sāvatthinidānaṃ. Ko nu kho, bho gotama, hetu, ko paccayo … pe ….
At Sāvatthī.
“Rūpe kho, vaccha, appaṭivedhā … pe … viññāṇe kho, vaccha, appaṭivedhā … pe ….
“Vaccha, it is because of not comprehending form …”
26–30. Rūpaasallakkhaṇādisuttapañcaka
26–30. Five Discourses on Not Distinguishing Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe kho, vaccha, asallakkhaṇā … pe … viññāṇe kho, vaccha, asallakkhaṇā … pe ….
“Vaccha, it is because of not distinguishing form …”
31–35. Rūpaanupalakkhaṇādisuttapañcaka
31–35. Five Discourses on Not Detecting Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe kho, vaccha, anupalakkhaṇā … pe … viññāṇe kho, vaccha, anupalakkhaṇā … pe ….
“Vaccha, it is because of not detecting form …”
36–40. Rūpaappaccupalakkhaṇādisuttapañcaka
36–40. Five Discourses on Not Differentiating Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe kho, vaccha, appaccupalakkhaṇā … pe … viññāṇe kho, vaccha, appaccupalakkhaṇā … pe ….
“Vaccha, it is because of not differentiating form …”
Cattālīsamaṃ.
41–45. Rūpaasamapekkhaṇādisuttapañcaka
41–45. Five Discourses on Not Examining Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe kho, vaccha, asamapekkhaṇā … pe … viññāṇe kho, vaccha, asamapekkhaṇā … pe ….
“Vaccha, it is because of not examining form …”
Pañcacattālīsamaṃ.
46–50. Rūpaappaccupekkhaṇādisuttapañcaka
46–50. Five Discourses on Not Scrutinizing Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Rūpe kho, vaccha, appaccupekkhaṇā … pe … viññāṇe kho, vaccha, appaccupekkhaṇā … pe ….
“Vaccha, it is because of not scrutinizing form …”
51–54. Rūpaappaccakkhakammādisuttacatukka
51–54. Four Discourses on Not Directly Experiencing Form, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
“What is the cause, Master Gotama, what is the reason why these various misconceptions arise in the world? …”
sassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti?
“Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….
“Vaccha, it is because of not directly experiencing form …
Sāvatthinidānaṃ.
“Vedanāya kho, vaccha, appaccakkhakammā … pe … vedanānirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….
feeling …
Sāvatthinidānaṃ.
“Saññāya kho, vaccha, appaccakkhakammā … pe … saññānirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….
perception …
Sāvatthinidānaṃ.
“Saṅkhāresu kho, vaccha, appaccakkhakammā … pe … saṅkhāranirodhagāminiyā paṭipadāya appaccakkhakammā … pe ….
co-doings …”
end of section [33.5 - SN 33.5 Viññāṇaaññāṇa: Not Knowing Consciousness] ❧
SN 33.55 Viññāṇaappaccakkhakamma: Not Directly Experiencing Consciousness
55. Viññāṇaappaccakkhakammasutta
55. Not Directly Experiencing Consciousness
Sāvatthinidānaṃ.
At Sāvatthī.
“Viññāṇe kho, vaccha, appaccakkhakammā, viññāṇasamudaye appaccakkhakammā, viññāṇanirodhe appaccakkhakammā, viññāṇanirodhagāminiyā paṭipadāya appaccakkhakammā;
“Vaccha, it is because of not directly experiencing consciousness, its origin, its cessation, and the practice that leads to its cessation
evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
that these various misconceptions arise in the world.
sassato lokoti vā, asassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vāti.
Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti—
This is the cause, this is the reason.”
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
Vacchagottasaṃyuttaṃ samattaṃ.
The Linked Discourses with Vacchagotta are completed.
end of section [33..1.. - SN 33 vagga 1 Vacchagotta: With Vacchagotta] ❧
SN 34 Jhāna Saṃyutta: Connected Discourses on the Jhānas
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 34
Linked Discourses 34
+ § – SN 34 vagga 1 Jhāna: jhāna+ all - all
SN 34.1 Samādhi-mūlaka-samāpatti: Entering undistractible-lucidity
1. Samādhi-mūlaka-samāpattisutta
1. Entering undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo.
One meditator is skilled in undistractible-lucidity but not in entering it.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ samādhikusalo.
One meditator is not skilled in undistractible-lucidity but is skilled in entering it.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ samāpattikusalo.
One meditator is skilled neither in undistractible-lucidity nor in entering it.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ samāpattikusalo ca.
One meditator is skilled both in undistractible-lucidity and in entering it.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ samāpattikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Of these, the meditator skilled in undistractible-lucidity and in entering it is the foremost, best, chief, highest, and finest of the four.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra 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.
evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ samāpattikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.
In the same way, the meditator skilled in undistractible-lucidity and entering it is the foremost, best, leading, highest, and finest of the four.”
SN 34.2 Samādhi-mūlaka-ṭhiti: Remaining in undistractible-lucidity
2. Samādhi-mūlaka-ṭhitisutta
2. Remaining in undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ ṭhitikusalo.
One meditator is skilled in undistractible-lucidity but not in remaining in it.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo hoti, na samādhismiṃ samādhikusalo.
One meditator is skilled in remaining in undistractible-lucidity but is not skilled in undistractible-lucidity.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ ṭhitikusalo.
One meditator is skilled neither in undistractible-lucidity nor in remaining in it.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ ṭhitikusalo ca.
One meditator is skilled both in undistractible-lucidity and in remaining in it.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ ṭhitikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Of these, the meditator skilled in undistractible-lucidity and in remaining in it is the foremost, best, leading, highest, and finest of the four.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra 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.
evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ ṭhitikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.
In the same way, the meditator skilled in undistractible-lucidity and remaining in it is the foremost, best, leading, highest, and finest of the four.”
SN 34.3 Samādhi-mūlaka-vuṭṭhāna: Emerging From undistractible-lucidity
3. Samādhi-mūlaka-vuṭṭhānasutta
3. Emerging From undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ vuṭṭhānakusalo.
One meditator is skilled in undistractible-lucidity but not in emerging from it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ vuṭṭhānakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ vuṭṭhānakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ vuṭṭhānakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.4 Samādhi-mūlaka-kallita: Gladdening for undistractible-lucidity
4. Samādhi-mūlaka-kallitasutta
4. Gladdening for undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ kallitakusalo.
One meditator is skilled in undistractible-lucidity but not in gladdening the mind for undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ kallitakusalo hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ kallitakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ kallitakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ kallitakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.5 Samādhi-mūlaka-ārammaṇa: Supports For undistractible-lucidity
5. Samādhi-mūlaka-ārammaṇasutta
5. Supports For undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ ārammaṇakusalo.
One meditator is skilled in undistractible-lucidity but not in the supports for undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ ārammaṇakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ ārammaṇakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ ārammaṇakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.6 Samādhi-mūlaka-gocara: Meditation Subjects For undistractible-lucidity
6. Samādhi-mūlaka-gocarasutta
6. Meditation Subjects For undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ gocarakusalo.
One meditator is skilled in undistractible-lucidity but not in the meditation subjects for undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ gocarakusalo hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ gocarakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ gocarakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ gocarakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.7 Samādhi-mūlaka-abhinīhāra: Projecting the Mind Purified by undistractible-lucidity
7. Samādhi-mūlaka-abhinīhārasutta
7. Projecting the Mind Purified by undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ abhinīhārakusalo.
One meditator is skilled in undistractible-lucidity but not in projecting the mind purified by undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ abhinīhārakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ abhinīhārakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ abhinīhārakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.8 Samādhi-mūlaka-sakkaccakārī: Carefulness in undistractible-lucidity
8. Samādhi-mūlaka-sakkaccakārīsutta
8. Carefulness in undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ sakkaccakārī.
One meditator is skilled in undistractible-lucidity but not in practicing carefully for it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sakkaccakārī hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ sakkaccakārī.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sakkaccakārī ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ sakkaccakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.9 Samādhi-mūlaka-sātaccakārī: Persistence in undistractible-lucidity
9. Samādhi-mūlaka-sātaccakārīsutta
9. Persistence in undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ sātaccakārī.
One meditator is skilled in undistractible-lucidity but not in practicing persistently for it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ sātaccakārī.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sātaccakārī ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sātaccakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.10 Samādhi-mūlaka-sappāyakārī: Conducive to undistractible-lucidity
10. Samādhi-mūlaka-sappāyakārīsutta
10. Conducive to undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ sappāyakārī.
One meditator is skilled in undistractible-lucidity but not in doing what’s conducive to it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sappāyakārī hoti, na samādhismiṃ samādhikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ sappāyakārī.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sappāyakārī ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.11 Samāpattimūlakaṭhiti: Entering and Remaining
11. Samāpattimūlakaṭhitisutta
11. Entering and Remaining
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ ṭhitikusalo.
One meditator is skilled in entering undistractible-lucidity but not in remaining in it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ ṭhitikusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ ṭhitikusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ ṭhitikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ … pe …
pavaro cā”ti.
SN 34.12 Samāpattimūlakavuṭṭhāna: Entering and Emerging
12. Samāpattimūlakavuṭṭhānasutta
12. Entering and Emerging
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ vuṭṭhānakusalo.
One meditator is skilled in entering undistractible-lucidity but not in emerging from it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ vuṭṭhānakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ vuṭṭhānakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī … pe …
pavaro cā”ti.
SN 34.13 Samāpattimūlakakallita: Entering and Gladdening
13. Samāpattimūlakakallitasutta
13. Entering and Gladdening
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ kallitakusalo.
One meditator is skilled in entering undistractible-lucidity but not in gladdening the mind for undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ kallitakusalo hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ kallitakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ kallitakusalo ca.
Tatra … pe …
pavaro cā”ti.
SN 34.14 Samāpattimūlakaārammaṇa: Entering and Supports
14. Samāpattimūlakaārammaṇasutta
14. Entering and Supports
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ ārammaṇakusalo.
One meditator is skilled in entering undistractible-lucidity but not in the supports for it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ ārammaṇakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ ārammaṇakusalo ca.
Tatra … pe …
pavaro cā”ti.
SN 34.15 Samāpattimūlakagocara: Entering and Meditation Subjects
15. Samāpattimūlakagocarasutta
15. Entering and Meditation Subjects
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ gocarakusalo.
One meditator is skilled in entering undistractible-lucidity but not in the rememberfulness meditation subjects for undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ gocarakusalo hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ gocarakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ gocarakusalo ca.
Tatra … pe …
pavaro cā”ti.
SN 34.16 Samāpattimūlakaabhinīhāra: Entering and Projecting
16. Samāpattimūlakaabhinīhārasutta
16. Entering and Projecting
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ abhinīhārakusalo.
One meditator is skilled in entering undistractible-lucidity but not in projecting the mind purified by undistractible-lucidity. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ abhinīhārakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ abhinīhārakusalo ca.
Tatra … pe …
pavaro cā”ti.
SN 34.17 Samāpattimūlakasakkacca: Entering and Carefulness
17. Samāpattimūlakasakkaccasutta
17. Entering and Carefulness
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ sakkaccakārī.
One meditator is skilled in entering undistractible-lucidity but not in practicing carefully for it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sakkaccakārī hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ sakkaccakārī.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ sakkaccakārī ca.
Tatra … pe …
pavaro cā”ti.
SN 34.18 Samāpattimūlakasātacca: Entering and Persistence
18. Samāpattimūlakasātaccasutta
18. Entering and Persistence
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ sātaccakārī.
One meditator is skilled in entering undistractible-lucidity but not in practicing persistently for it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ sātaccakārī.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ sātaccakārī ca.
Tatra … pe …
pavaro cā”ti.
SN 34.19 Samāpattimūlakasappāyakārī: Entering and What’s Conducive
19. Samāpattimūlakasappāyakārīsutta
19. Entering and What’s Conducive
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ sappāyakārī.
One meditator is skilled in entering undistractible-lucidity but not in doing what’s conducive to it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sappāyakārī hoti, na samādhismiṃ samāpattikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ sappāyakārī.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ sappāyakārī ca.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samāpattikusalo ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati;
evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samāpattikusalo ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.
20–27. Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka
20–27. Eight on Remaining and Emergence, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo hoti, na samādhismiṃ vuṭṭhānakusalo.
One meditator is skilled in remaining in undistractible-lucidity but not in emerging from it. …”
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ ṭhitikusalo.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ ṭhitikusalo hoti, na ca samādhismiṃ vuṭṭhānakusalo.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo ca hoti, samādhismiṃ vuṭṭhānakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī … pe …
uttamo ca pavaro cā”ti.
(Purimamūlakāni viya yāva sattavīsatimā ṭhitimūlakasappāyakārīsuttā aṭṭha suttāni pūretabbāni. Ṭhitimūlakaṃ.)
(These eight discourses should be expanded in line with the previous set.)
28–34. Vuṭṭhānamūlakakallitasuttādisattaka
28–34. Seven on Emergence and Gladdening, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ kallitakusalo …
One meditator is skilled in emerging from undistractible-lucidity but not in gladdening the mind for undistractible-lucidity. …”
samādhismiṃ kallitakusalo hoti, na samādhismiṃ vuṭṭhānakusalo …
neva samādhismiṃ vuṭṭhānakusalo hoti, na ca samādhismiṃ kallitakusalo …
samādhismiṃ vuṭṭhānakusalo ca hoti samādhismiṃ kallitakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī … pe …
uttamo ca pavaro cā”ti.
(Purimamūlakāni viya yāva catuttiṃsatimā vuṭṭhānamūlakasappāyakārīsuttā satta suttāni pūretabbāni. Vuṭṭhānamūlakaṃ.)
(These seven discourses should be expanded in line with the previous set.)
35–40. Kallitamūlakaārammaṇasuttādichakka
35–40. Six on Gladdening and Support, Etc.
Sāvatthinidānaṃ …
At Sāvatthī.
“samādhismiṃ kallitakusalo hoti, na samādhismiṃ ārammaṇakusalo …
“One meditator is skilled in gladdening the mind for undistractible-lucidity but not in the supports for undistractible-lucidity. …”
samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ kallitakusalo …
neva samādhismiṃ kallitakusalo hoti, na ca samādhismiṃ ārammaṇakusalo …
samādhismiṃ kallitakusalo ca hoti, samādhismiṃ ārammaṇakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī … pe …
uttamo ca pavaro cā”ti.
(Purimamūlakāni viya yāva cattālīsamā kallitamūlakasappāyakārīsuttā cha suttāni pūretabbāni. Kallitamūlakaṃ.)
(These six discourses should be expanded in line with the previous set.)
41–45. Ārammaṇamūlakagocarasuttādipañcaka
41–45. Five on Support and Subjects, Etc.
Sāvatthinidānaṃ …
At Sāvatthī.
“samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ gocarakusalo …
“One meditator is skilled in the supports for undistractible-lucidity but not in the rememberfulness meditation subjects for undistractible-lucidity. …”
samādhismiṃ gocarakusalo hoti, na samādhismiṃ ārammaṇakusalo …
neva samādhismiṃ ārammaṇakusalo hoti, na ca samādhismiṃ gocarakusalo …
samādhismiṃ ārammaṇakusalo ca hoti, samādhismiṃ gocarakusalo ca.
Tatra, bhikkhave, yvāyaṃ jhāyī … pe …
uttamo ca pavaro cā”ti.
(Purimamūlakāni viya yāva pañcacattālīsamā ārammaṇamūlakasappāyakārīsuttā pañca suttāni pūretabbāni.)
(These five discourses should be expanded in line with the previous set.)
(Ārammaṇamūlakaṃ.)
46–49. Gocaramūlakaabhinīhārasuttādicatukka
46–49. Four on Subjects and Projection, Etc.
Sāvatthinidānaṃ …
At Sāvatthī.
“samādhismiṃ gocarakusalo hoti, na samādhismiṃ abhinīhārakusalo …
“One meditator is skilled in the rememberfulness meditation subjects for undistractible-lucidity but not in projecting the mind purified by undistractible-lucidity. …”
samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ gocarakusalo …
neva samādhismiṃ gocarakusalo hoti, na ca samādhismiṃ abhinīhārakusalo …
samādhismiṃ gocarakusalo ca hoti, samādhismiṃ abhinīhārakusalo ca …
seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati;
evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ gocarakusalo ca hoti samādhismiṃ abhinīhārakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ … pe …
uttamo ca pavaro cā”ti.
Chacattālīsamaṃ. “Samādhismiṃ gocarakusalo hoti, na samādhismiṃ sakkaccakārī … pe ….
(These four discourses should be expanded in line with the previous set.)
Vitthāretabbaṃ.
50–52. Abhinīhāramūlakasakkaccasuttāditika
50–52. Three on Projection and Carefulness
Sāvatthinidānaṃ …
At Sāvatthī.
“samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ sakkaccakārī …
“One meditator is skilled in projecting the mind purified by undistractible-lucidity but not in practicing carefully for it. …”
samādhismiṃ sakkaccakārī hoti, na samādhismiṃ abhinīhārakusalo …
neva samādhismiṃ abhinīhārakusalo hoti, na ca samādhismiṃ sakkaccakārī …
samādhismiṃ abhinīhārakusalo ca hoti, samādhismiṃ sakkaccakārī ca.
Tatra, bhikkhave, yvāyaṃ jhāyī … pe …
uttamo ca pavaro cā”ti.
Paññāsamaṃ. “Samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ sātaccakārī … pe ….
(These three discourses should be expanded in line with the previous set.)
53–54. Sakkaccamūlakasātaccakārīsuttadukādi
53–54. Two on Carefulness and Persistence
Sāvatthinidānaṃ …
At Sāvatthī.
“samādhismiṃ sakkaccakārī hoti, na samādhismiṃ sātaccakārī …
“One meditator is skilled in practicing carefully for undistractible-lucidity but not in practicing persistently for it. …”
samādhismiṃ sātaccakārī hoti, na samādhismiṃ sakkaccakārī …
neva samādhismiṃ sakkaccakārī hoti, na ca samādhismiṃ sātaccakārī …
samādhismiṃ sakkaccakārī ca hoti, samādhismiṃ sātaccakārī ca.
Tatra, bhikkhave, yvāyaṃ … pe …
uttamo ca pavaro cā”ti.
Tepaññāsamaṃ. “Samādhismiṃ sakkaccakārī hoti, na samādhismiṃ sappāyakārī … pe ….
(These two discourses should be expanded in line with the previous set.)
end of section [34.19 - SN 34.19 Samāpattimūlakasappāyakārī: Entering and What’s Conducive] ❧
SN 34.55 Sātaccamūlakasappāyakārī: Persistence and What’s Conducive
55. Sātaccamūlakasappāyakārīsutta
55. Persistence and What’s Conducive
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, jhāyī.
“monks, there are these four meditators.
Katame cattāro?
What four?
Idha, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī hoti, na samādhismiṃ sappāyakārī.
One meditator is skilled in practicing persistently for undistractible-lucidity but not in doing what’s conducive to it.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sappāyakārī hoti, na samādhismiṃ sātaccakārī.
One meditator is skilled in doing what’s conducive to undistractible-lucidity but not in practicing persistently for it.
Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ sātaccakārī hoti, na ca samādhismiṃ sappāyakārī.
One meditator is skilled neither in practicing persistently for undistractible-lucidity nor in doing what’s conducive to it.
Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī ca hoti, samādhismiṃ sappāyakārī ca.
One meditator is skilled both in practicing persistently for undistractible-lucidity and in doing what’s conducive to it.
Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ sātaccakārī ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.
Of these, the meditator skilled both in practicing persistently for undistractible-lucidity and in doing what’s conducive to it is the foremost, best, leading, highest, and finest of the four.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra 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.
evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ sātaccakārī ca hoti, samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.
In the same way, the meditator skilled both in practicing persistently for undistractible-lucidity and in doing what’s conducive to it is the foremost, best, leading, highest, and finest of the four.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
Jhānasaṃyuttaṃ samattaṃ.
The Linked Discourses on jhāna are complete.
Khandhavaggasaṃyuttapāḷi niṭṭhitā.
The Book of the Aggregates is finished.
end of section [34..1.. - SN 34 vagga 1 Jhāna: jhāna] ❧
§ – Saḷ-āyatana-vaggo: six sense bases chapter (4 of 5)SN-q 35 - SN 35 Saḷāyatana Saṃyutta: Connected Discourses on the Six Sense Bases
SN-q 36 - SN 36 Vedanā Saṃyutta: Connected Discourses on Feeling
SN-q 37 - SN 37 Mātugāma Saṃyutta: Connected Discourses on Wives and Mothers
SN-q 38 - SN 38 Jambukhādaka Saṃyutta: Connected Discourses with Jambukhādaka
SN-q 39 - SN 39 Samaṇḍaka Saṃyutta: Connected Discourses with Samaṇḍaka
SN-q 40 - SN 40 Moggallāna Saṃyutta: Connected Discourses with Moggallāna
SN-q 41 - SN 41 Citta Saṃyutta: Connected Discourses with Citta
SN-q 42 - SN 42 Gāmaṇi Saṃyutta: Connected Discourses with Village Headmen
SN-q 43 - SN 43 Asaṅkhata Saṃyutta: Connected Discourses on the Unconditioned
SN-q 44 - SN 44 Avyākata Saṃyutta: Connected Discourses on the Undetermined
SN 35 Saḷāyatana Saṃyutta: Connected Discourses on the Six Sense Bases
(cst4)
(derived from B. Sujato 2018/12)
+ § – SN 35 vagga 1 Anicca: Impermanence+ all - all
Saṃyutta Nikāya 35
Linked Discourses 35
1. Aniccavagga
1. Impermanence
SN 35.1 Ajjhattānicca: The Interior as Impermanent
1. Ajjhattāniccasutta
1. The Interior as Impermanent
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:
“Cakkhuṃ, bhikkhave, aniccaṃ.
“monks, the eye is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā.
What’s suffering is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Sotaṃ aniccaṃ.
The ear is impermanent. …
Yadaniccaṃ … pe …
ghānaṃ aniccaṃ.
The nose is impermanent. …
Yadaniccaṃ … pe …
jivhā aniccā.
The tongue is impermanent. …
Yadaniccaṃ taṃ dukkhaṃ;
yaṃ dukkhaṃ tadanattā.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Kāyo anicco.
The body is impermanent. …
Yadaniccaṃ … pe …
mano anicco.
The mind is impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā.
What’s suffering is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
❧
SN 35.2 Ajjhattadukkha: The Interior as Suffering
2. Ajjhattadukkhasutta
2. The Interior as Suffering
“Cakkhuṃ, bhikkhave, dukkhaṃ.
“monks, the eye is suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Sotaṃ dukkhaṃ … pe …
The ear,
ghānaṃ dukkhaṃ …
nose,
jivhā dukkhā …
tongue,
kāyo dukkho …
body,
mano dukkho.
and mind are suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 35.3 Ajjhattānatta: The Interior as Not-Self
3. Ajjhattānattasutta
3. The Interior as Not-Self
“Cakkhuṃ, bhikkhave, anattā.
“monks, the eye is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Sotaṃ anattā … pe …
The ear,
ghānaṃ anattā …
nose,
jivhā anattā …
tongue,
kāyo anattā …
body,
mano anattā.
and mind are not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 35.4 Bāhirānicca: The Exterior as Impermanent
4. Bāhirāniccasutta
4. The Exterior as Impermanent
“Rūpā, bhikkhave, aniccā.
“monks, sights are impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā.
What’s suffering is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Saddā …
Sounds,
gandhā …
smells,
rasā …
tastes,
phoṭṭhabbā …
touches,
dhammā aniccā.
and thoughts are impermanent.
Yadaniccaṃ taṃ dukkhaṃ;
What’s impermanent is suffering.
yaṃ dukkhaṃ tadanattā.
What’s suffering is not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with sights, sounds, smells, tastes, touches, and thoughts.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.5 Bāhiradukkha: The Exterior as Suffering
5. Bāhiradukkhasutta
5. The Exterior as Suffering
“Rūpā, bhikkhave, dukkhā.
“monks, sights are suffering.
Yaṃ dukkhaṃ tadanattā;
What’s suffering is not-self.
yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”
Saddā …
gandhā …
rasā …
phoṭṭhabbā …
dhammā dukkhā.
Yaṃ dukkhaṃ tadanattā.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Evaṃ passaṃ … pe …
nāparaṃ itthattāyāti pajānātī”ti.
SN 35.6 Bāhirānatta: The Exterior as Not-Self
6. Bāhirānattasutta
6. The Exterior as Not-Self
“Rūpā, bhikkhave, anattā.
“monks, sights are not-self.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
And what’s not-self should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’ …”
Saddā … pe …
gandhā …
rasā …
phoṭṭhabbā …
dhammā anattā.
Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
Evaṃ passaṃ … pe …
nāparaṃ itthattāyāti pajānātī”ti.
SN 35.7 Ajjhattāniccātītānāgata: The Interior as Impermanent in the Three Times
7. Ajjhattāniccātītānāgatasutta
7. The Interior as Impermanent in the Three Times
“Cakkhuṃ, bhikkhave, aniccaṃ atītānāgataṃ;
“monks, the eye of the past and future is impermanent,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about the eye of the past,
anāgataṃ cakkhuṃ nābhinandati;
they don’t look forward to enjoying the eye in the future,
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding the eye in the present.
Sotaṃ aniccaṃ …
The ear …
ghānaṃ aniccaṃ …
nose …
jivhā aniccā atītānāgatā;
tongue …
ko pana vādo paccuppannāya.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;
anāgataṃ jivhaṃ nābhinandati;
paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Kāyo anicco … pe …
body …
mano anicco atītānāgato;
mind of the past and future is impermanent,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about the mind of the past,
anāgataṃ manaṃ nābhinandati;
they don’t look forward to enjoying the mind in the future,
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
and they practice for disenchantment, dispassion, and cessation regarding the mind in the present.”
SN 35.8 Ajjhattadukkhātītānāgata: The Interior as Suffering in the Three Times
8. Ajjhattadukkhātītānāgatasutta
8. The Interior as Suffering in the Three Times
“Cakkhuṃ, bhikkhave, dukkhaṃ atītānāgataṃ;
“monks, the eye of the past and future is suffering,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about the eye of the past,
anāgataṃ cakkhuṃ nābhinandati;
they don’t look forward to enjoying the eye in the future,
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. …”
Sotaṃ dukkhaṃ … pe …
ghānaṃ dukkhaṃ … pe …
jivhā dukkhā atītānāgatā;
ko pana vādo paccuppannāya.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;
anāgataṃ jivhaṃ nābhinandati;
paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Kāyo dukkho … pe …
mano dukkho atītānāgato;
ko pana vādo paccuppannassa.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti;
anāgataṃ manaṃ nābhinandati;
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
SN 35.9 Ajjhattānattātītānāgata: The Interior as Not-Self in the Three Times
9. Ajjhattānattātītānāgatasutta
9. The Interior as Not-Self in the Three Times
“Cakkhuṃ, bhikkhave, anattā atītānāgataṃ;
“monks, the eye of the past and future is not-self,
ko pana vādo paccuppannassa.
not to mention the present.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti;
Seeing this, a learned noble-one's-disciple doesn’t worry about the eye of the past,
anāgataṃ cakkhuṃ nābhinandati;
they don’t look forward to enjoying the eye in the future,
paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti.
and they practice for disenchantment, dispassion, and cessation regarding the eye in the present. …”
Sotaṃ anattā … pe …
ghānaṃ anattā … pe …
jivhā anattā atītānāgatā;
ko pana vādo paccuppannāya.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti;
anāgataṃ jivhaṃ nābhinandati;
paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti.
Kāyo anattā … pe …
mano anattā atītānāgato;
ko pana vādo paccuppannassa.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti;
anāgataṃ manaṃ nābhinandati;
paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
SN 35.10 Bāhirāniccātītānāgata: The Exterior as Impermanent in the Three Times
10. Bāhirāniccātītānāgatasutta
10. The Exterior as Impermanent in the Three Times
“Rūpā, bhikkhave, aniccā atītānāgatā;
“monks, sights of the past and future are impermanent,
ko pana vādo paccuppannānaṃ.
not to mention the present. …”
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati;
paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Saddā …
gandhā …
rasā …
phoṭṭhabbā …
dhammā aniccā atītānāgatā;
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;
anāgate dhamme nābhinandati;
paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
SN 35.11 Bāhiradukkhātītānāgata: The Exterior as Suffering in the Three Times
11. Bāhiradukkhātītānāgatasutta
11. The Exterior as Suffering in the Three Times
“Rūpā, bhikkhave, dukkhā atītānāgatā;
“monks, sights of the past and future are suffering,
ko pana vādo paccuppannānaṃ.
not to mention the present. …”
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti … pe ….
SN 35.12 Bāhirānattātītānāgata: The Exterior as Not-Self in the Three Times
12. Bāhirānattātītānāgatasutta
12. The Exterior as Not-Self in the Three Times
“Rūpā, bhikkhave, anattā atītānāgatā;
“monks, sights of the past and future are not-self,
ko pana vādo paccuppannānaṃ.
not to mention the present. …”
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti;
anāgate rūpe nābhinandati;
paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.
Saddā …
gandhā …
rasā …
phoṭṭhabbā …
dhammā anattā atītānāgatā;
ko pana vādo paccuppannānaṃ.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti;
anāgate dhamme nābhinandati;
paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti.
end of section [35..1.. - SN 35 vagga 1 Anicca: Impermanence] ❧
+ § – SN 35 vagga 2 Yamaka: Pairs+ all - all
SN 35.13 Paṭhamapubbesambodha: Before My Awakening (Interior)
13. Paṭhamapubbesambodhasutta
13. Before My Awakening (Interior)
Sāvatthinidānaṃ.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
‘What’s the gratification, the drawback, and the escape when it comes to the eye …
Ko sotassa … pe …
ear …
ko ghānassa …
nose …
ko jivhāya …
tongue …
ko kāyassa …
body …
ko manassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
and mind?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo.
‘The pleasure and happiness that arise from the eye: this is its gratification.
Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo.
That the eye is impermanent, suffering, and perishable: this is its drawback.
Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ.
Removing and giving up desire and greed for the eye: this is its escape.
Yaṃ sotaṃ … pe …
The pleasure and happiness that arise from the ear …
yaṃ ghānaṃ … pe …
nose …
yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo.
tongue …
Yaṃ jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo.
Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ.
Yaṃ kāyaṃ … pe …
body …
yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo.
mind: this is its gratification.
Yaṃ mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo.
That the mind is impermanent, suffering, and perishable: this is its drawback.
Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇan’ti.
Removing and giving up desire and greed for the mind: this is its escape.’
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
But when I did truly understand these six interior sense fields’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
❧
SN 35.14 Dutiyapubbesambodha: Before My Awakening (Exterior)
14. Dutiyapubbesambodhasutta
14. Before My Awakening (Exterior)
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?
‘What’s the gratification, the drawback, and the escape when it comes to sights …
Ko saddānaṃ … pe …
sounds …
ko gandhānaṃ …
smells …
ko rasānaṃ …
tastes …
ko phoṭṭhabbānaṃ …
touches …
ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
and thoughts?’ …”
Tassa mayhaṃ, bhikkhave, etadahosi:
‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo.
Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo.
Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ.
Yaṃ sadde …
gandhe …
rase …
phoṭṭhabbe …
yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo.
Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṃ dhammānaṃ ādīnavo.
Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇan’ti.
SN 35.15 Paṭhamaassādapariyesana: In Search of Gratification (Interior)
15. Paṭhamaassādapariyesanasutta
15. In Search of Gratification (Interior)
“Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
“monks, I went in search of the eye’s gratification,
Yo cakkhussa assādo tadajjhagamaṃ.
and I found it.
Yāvatā cakkhussa assādo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of the eye’s gratification.
Cakkhussāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
I went in search of the eye’s drawback,
Yo cakkhussa ādīnavo tadajjhagamaṃ.
and I found it.
Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of the eye’s drawback.
Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
I went in search of escape from the eye,
Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ.
and I found it.
Yāvatā cakkhussa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.
I’ve seen clearly with wisdom the full extent of escape from the eye.
Sotassāhaṃ, bhikkhave …
I went in search of the ear’s …
ghānassāhaṃ, bhikkhave …
nose’s …
jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ.
tongue’s …
Yo jivhāya assādo tadajjhagamaṃ.
Yāvatā jivhāya assādo paññāya me so sudiṭṭho.
Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
Yo jivhāya ādīnavo tadajjhagamaṃ.
Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho.
Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ.
Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ … pe …
body’s …
manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
mind’s gratification,
Yo manassa assādo tadajjhagamaṃ.
and I found it.
Yāvatā manassa assādo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of the mind’s gratification.
Manassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
I went in search of the mind’s drawback,
Yo manassa ādīnavo tadajjhagamaṃ.
and I found it.
Yāvatā manassa ādīnavo paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of the mind’s drawback.
Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
I went in search of escape from the mind,
Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ.
and I found it.
Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.
I’ve seen clearly with wisdom the full extent of escape from the mind.
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ … pe …
As long as I didn’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening …
paccaññāsiṃ.
But when I did truly understand …
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
❧
SN 35.16 Dutiyaassādapariyesana: In Search of Gratification (Exterior)
16. Dutiyaassādapariyesanasutta
16. In Search of Gratification (Exterior)
“Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
“monks, I went in search of the gratification of sights,
Yo rūpānaṃ assādo tadajjhagamaṃ.
and I found it. …”
Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho.
Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
Yo rūpānaṃ ādīnavo tadajjhagamaṃ.
Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho.
Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ.
Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.
Saddānāhaṃ, bhikkhave …
gandhānāhaṃ, bhikkhave …
rasānāhaṃ, bhikkhave …
phoṭṭhabbānāhaṃ, bhikkhave …
dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ.
Yo dhammānaṃ assādo tadajjhagamaṃ.
Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho.
Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ.
Yo dhammānaṃ ādīnavo tadajjhagamaṃ.
Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho.
Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ.
Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ.
Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.
SN 35.17 Paṭhamanoceassāda: If There Were No Gratification (Interior)
17. Paṭhamanoceassādasutta
17. If There Were No Gratification (Interior)
“No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ.
“monks, if there were no gratification in the eye, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti.
But because there is gratification in the eye, sentient beings do love it.
No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ.
If the eye had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti.
But because the eye has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ.
If there were no escape from the eye, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti.
But because there is an escape from the eye, sentient beings do escape from it.
No cedaṃ, bhikkhave, sotassa assādo abhavissa …
If there were no gratification in the ear …
no cedaṃ, bhikkhave, ghānassa assādo abhavissa …
nose …
no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ.
tongue …
Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti.
No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti.
No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti.
No cedaṃ, bhikkhave, kāyassa assādo abhavissa …
body …
no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ.
mind, sentient beings wouldn’t love it.
Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti.
But because there is gratification in the mind, sentient beings do love it.
No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ.
If the mind had no drawback, sentient beings wouldn’t grow disenchanted with it.
Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti.
But because the mind has a drawback, sentient beings do grow disenchanted with it.
No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ.
If there were no escape from the mind, sentient beings wouldn’t escape from it.
Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.
But because there is an escape from the mind, sentient beings do escape from it.
Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu.
As long as sentient beings don’t truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti.
But when sentient beings truly understand these six interior sense fields’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
SN 35.18 Dutiyanoceassāda: If There Were No Gratification (Exterior)
18. Dutiyanoceassādasutta
18. If There Were No Gratification (Exterior)
“No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ.
“monks, if there were no gratification in sights, sentient beings wouldn’t love them. …”
Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti.
No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti.
No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti.
No cedaṃ, bhikkhave, saddānaṃ …
gandhānaṃ …
rasānaṃ …
phoṭṭhabbānaṃ …
dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ.
Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti.
No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ.
Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti.
No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ.
Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.
SN 35.19 Paṭhamābhinanda: Taking Pleasure (Interior)
19. Paṭhamābhinandasutta
19. Taking Pleasure (Interior)
“Yo, bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati.
“monks, if you take pleasure in the eye, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
Yo sotaṃ … pe …
If you take pleasure in the ear …
yo ghānaṃ … pe …
nose …
yo jivhaṃ abhinandati, dukkhaṃ so abhinandati.
tongue …
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.
Yo kāyaṃ … pe …
body …
yo manaṃ abhinandati, dukkhaṃ so abhinandati.
mind, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering.
“Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati.
If you don’t take pleasure in the eye, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.
Yo sotaṃ … pe …
If you don’t take pleasure in the ear …
yo ghānaṃ … pe …
nose …
yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati.
tongue …
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.
Yo kāyaṃ … pe …
body …
yo manaṃ nābhinandati, dukkhaṃ so nābhinandati.
mind, you don’t take pleasure in suffering.
Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā”ti vadāmi.
If you don’t take pleasure in suffering, I say you’re exempt from suffering.”
SN 35.20 Dutiyābhinanda: Taking Pleasure (Exterior)
20. Dutiyābhinandasutta
20. Taking Pleasure (Exterior)
“Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati.
“monks, if you take pleasure in sights, you take pleasure in suffering.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.
If you take pleasure in suffering, I say you’re not exempt from suffering. …”
Yo sadde … pe …
gandhe …
rase …
phoṭṭhabbe …
dhamme abhinandati, dukkhaṃ so abhinandati.
Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.
SN 35.21 Paṭhamadukkhuppāda: The Arising of Suffering (Interior)
21. Paṭhamadukkhuppādasutta
21. The Arising of Suffering (Interior)
“Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo sotassa … pe …
The arising, continuation, rebirth, and manifestation of the ear …
yo ghānassa …
nose …
yo jivhāya …
tongue …
yo kāyassa …
body …
yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death.
Yo sotassa …
The cessation, settling, and ending of the ear,
yo ghānassa …
nose,
yo jivhāya …
tongue,
yo kāyassa …
body,
yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
SN 35.22 Dutiyadukkhuppāda: The Arising of Suffering (Exterior)
22. Dutiyadukkhuppādasutta
22. The Arising of Suffering (Exterior)
“Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
“monks, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo saddānaṃ … pe …
The arising, continuation, rebirth, and manifestation of sounds,
yo gandhānaṃ …
smells,
yo rasānaṃ …
tastes,
yo phoṭṭhabbānaṃ …
touches,
yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.
and thoughts is the arising of suffering, the continuation of diseases, and the manifestation of old age and death.
Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo.
The cessation, settling, and ending of sights,
Yo saddānaṃ … pe …
sounds,
yo gandhānaṃ …
smells,
yo rasānaṃ …
tastes,
yo phoṭṭhabbānaṃ …
touches,
yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti.
and thoughts is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
end of section [35..2.. - SN 35 vagga 2 Yamaka: Pairs] ❧
+ § – SN 35 vagga 3 Sabba: All+ all - all
23. Sabbasutta
23. All
Sāvatthinidānaṃ.
At Sāvatthī.
“Sabbaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you the all.
Taṃ suṇātha.
Listen …
Kiñca, bhikkhave, sabbaṃ?
And what is the all?
Cakkhuñceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca—
It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.
idaṃ vuccati, bhikkhave, sabbaṃ.
This is called the all.
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose someone was to say:
‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti, tassa vācāvatthukamevassa;
‘I’ll reject this all and describe another all.’ They’d have no grounds for that,
puṭṭho ca na sampāyeyya, uttariñca vighātaṃ āpajjeyya.
they’d be stumped by questions, and, in addition, they’d get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmin”ti.
Because they’re out of their element.”
SN 35.24 Pahāna: Giving Up
24. Pahānasutta
24. Giving Up
“Sabbappahānāya vo, bhikkhave, dhammaṃ desessāmi.
“monks, I will teach you the dharma for giving up the all.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sabbappahānāya dhammo?
And what is the dharma for giving up the all?
Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ … pe …
The eye should be given up. Sights should be given up. Eye consciousness should be given up. Eye contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should also be given up.
tongue …
The ear … nose …
body …
jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.
mind should be given up. Thoughts should be given up. Mind consciousness should be given up. Mind contact should be given up. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up.
Kāyo pahātabbo …
This is the principle for giving up the all.”
mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.
Ayaṃ kho, bhikkhave, sabbappahānāya dhammo”ti.
SN 35.25 Abhiññāpariññāpahāna: Giving Up By Direct Knowledge and Complete Understanding
25. Abhiññāpariññāpahānasutta
25. Giving Up By Direct Knowledge and Complete Understanding
“Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi.
“monks, I will teach you the dharma for giving up the all by direct knowledge and complete understanding.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo?
And what is the dharma for giving up the all by direct knowledge and complete understanding?
Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ … pe …
The eye should be given up by direct knowledge and complete understanding. Sights should be given up by direct knowledge and complete understanding. Eye consciousness should be given up by direct knowledge and complete understanding. Eye contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by eye contact should be given up by direct knowledge and complete understanding.
tongue …
The ear … nose …
body …
jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ.
mind should be given up by direct knowledge and complete understanding. Thoughts should be given up by direct knowledge and complete understanding. Mind consciousness should be given up by direct knowledge and complete understanding. Mind contact should be given up by direct knowledge and complete understanding. The painful, pleasant, or neutral feeling that arises conditioned by mind contact should be given up by direct knowledge and complete understanding.
Kāyo abhiññā pariññā pahātabbo …
This is the principle for giving up the all by direct knowledge and complete understanding.”
mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ.
Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo”ti.
SN 35.26 Paṭhamaaparijānana: Without Completely Understanding (1st)
26. Paṭhamaaparijānanasutta
26. Without Completely Understanding (1st)
“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering.
Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya?
And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?
Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering.
Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
Without directly knowing and completely understanding sights …
Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
eye consciousness …
Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
eye contact …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya … pe …
painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering.
jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
Without directly knowing and completely understanding the ear … the nose … the tongue …
Rase … pe …
jivhāviññāṇaṃ … pe …
jivhāsamphassaṃ … pe …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
Kāyaṃ … pe …
the body …
manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
the mind, without dispassion for it and giving it up, you can’t end suffering.
Dhamme … pe …
Without directly knowing and completely understanding thoughts …
manoviññāṇaṃ … pe …
mind consciousness …
manosamphassaṃ … pe …
mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering.
Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.
Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering.
Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya?
And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?
Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
By directly knowing and completely understanding the eye …
Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya … pe …
jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
the ear … the nose … the tongue …
Rase … pe …
jivhāviññāṇaṃ … pe …
jivhāsamphassaṃ … pe …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
Kāyaṃ … pe …
the body …
manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
the mind, having dispassion for it and giving it up, you can end suffering.
Dhamme … pe …
By directly knowing and completely understanding thoughts …
manoviññāṇaṃ … pe …
mind consciousness …
manosamphassaṃ … pe …
mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering.
Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.
This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”
❧
SN 35.27 Dutiyaaparijānana: Without Completely Understanding (2nd)
27. Dutiyaaparijānanasutta
27. Without Completely Understanding (2nd)
“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
“monks, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering.
Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya?
And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering?
Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā … pe …
The eye, sights, eye consciousness, and things cognizable by eye consciousness.
yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā;
The ear … nose … tongue …
yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā;
body …
yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā—
The mind, thoughts, mind consciousness, and things cognizable by mind consciousness.
idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering.
Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering.
Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya?
And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering?
Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā … pe …
The eye, sights, eye consciousness, and things cognizable by eye consciousness.
yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā;
The ear … nose … tongue …
yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā;
body …
yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā—
The mind, thoughts, mind consciousness, and things cognizable by mind consciousness.
idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.
This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.”
+ SN 35.28 Āditta: Burning (2025 SP-FLUENT translation by frankk )
Evaṁ me sutaṁ:
I heard that
Ekaṁ samayaṁ Bhagavā
one time the-Blessed-One,
Gayāyaṁ viharati
Dwelled In Gayā
Gayā-sīse saddhiṁ bhikkhu-sahassena.
at Gayā-head with one thousand monks.
Tatra kho Bhagavā bhikkhū āmantesi –
There the-Blessed-One addressed the monks:
+ §28.1 – (the 6 sense bases6ayaare burning)
“Sabbaṁ, bhikkhave, ādittaṁ.
“All is burning.
Kiñca, bhikkhave, sabbaṁ ādittaṁ?
What is the all that is burning?
Cakkhu, bhikkhave, ādittaṁ,
“The eye is burning.
rūpā ādittā,
[visible] forms are burning,
cakkhu-viññāṇaṁ ādittaṁ,
eye-consciousness is burning,
cakkhu-samphasso āditto.
eye-contact is burning.
Yam’p’idaṁ cakkhu-samphassa-paccayā
The sensations that arise
uppajjati vedayitaṁ
due to contact at the eye,
sukhaṁ vā dukkhaṁ vā
pleasant or painful or
a-dukkham-asukhaṁ vā
Neutral -
tam’pi ādittaṁ.
This is also burning.
Kena ādittaṁ?
What is it burning with?
‘Ādittaṁ rāg-agginā, dos-agginā, moh-agginā,
It’s burning with the fire of lust, the fire of hate, the fire of delusion.
ādittaṁ jātiyā jarā-maraṇena
It’s burning with birth, aging, death,
sokehi paridevehi dukkhehi domanassehi
sorrow, lamentation, pain, unhappiness;
upāyāsehi ādittan’ti vadāmi.
it’s burning with despair," I say.
Sotaṁ ādittaṁ,
“The ear is burning.
saddā ādittā,
Sounds are burning.
sota-viññāṇaṁ ādittaṁ,
ear-consciousness is burning,
sota-samphasso āditto.
ear-contact is burning.
Yam’p’idaṁ sota-samphassa-paccayā
The sensations that arise
“Yattha āpo ca pathavī,
due to contact at the ear,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
0
0
0
0
0
0
Ghānaṁ ādittaṁ,
“The nose is burning.
gandhā ādittā,
Smells are burning.
ghāna-viññāṇaṁ ādittaṁ,
nose-consciousness is burning,
ghāna-samphasso āditto.
nose-contact is burning.
Yam’p’idaṁ ghāna-samphassa-paccayā
The sensations that arise
“Yattha āpo ca pathavī,
due to contact at the nose,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
0
0
0
0
0
0
Jivhā ādittā,
“The tongue is burning.
rasā ādittā,
Tastes are burning.
jivhā-viññāṇaṁ ādittaṁ,
tongue-consciousness is burning,
jivhā-samphasso āditto.
tongue-contact is burning.
Yam’p’idaṁ jivhā-samphassa-paccayā
The sensations that arise
“Yattha āpo ca pathavī,
due to contact at the tongue,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
0
0
0
0
0
0
Kāyo āditto,
“The body is burning.
phoṭṭhabbā ādittā,
tactile sensations are burning.
kāya-viññāṇaṁ ādittaṁ,
body-consciousness is burning,
kāya-samphasso āditto.
body-contact is burning.
Yam’p’idaṁ kāya-samphassa-paccayā
The sensations that arise
“Yattha āpo ca pathavī,
due to contact at the body,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
0
0
0
0
0
0
Mano āditto,
“The mind is burning.
dhammā ādittā,
dharma [mental sensory data] is burning.
mano-viññāṇaṁ ādittaṁ,
mind-consciousness is burning,
mano-samphasso āditto.
mind-contact is burning.
Yam’p’idaṁ mano-samphassa-paccayā
The sensations that arise
“Yattha āpo ca pathavī,
due to contact at the mind,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
ettha vaṭṭaṃ na vattati;
here the cycle no more revolves;
Ettha nāmañca rūpañca,
and here it is that name and form
asesaṃ uparujjhatī”ti.
cease with nothing left over.”
0
0
0
0
0
0
end of section [35.28.1 - (the 6 sense bases 6aya are burning)] ❧
+ §28.2 – (disenchantment with the 6 sense bases)
Evaṁ passaṁ, bhikkhave,
“Seeing in this way, monks,
sutavā ariya-sāvako
the learned noble-one’s-disciple becomes
cakkhusmim’pi nibbindati,
disenchanted with the eye,
rūpesu’pi nibbindati,
disenchanted with visible forms,
cakkhu-viññāṇe’pi nibbindati,
disenchanted with eye-consciousness,
cakkhu-samphasse’pi nibbindati,
disenchanted with eye-contact.
yam’p’idaṁ cakkhu-samphassa-paccayā
The sensations that arise
“Yattha āpo ca pathavī,
due to contact at the eye,
tejo vāyo na gādhati;
fire and air find no footing.
Ato sarā nivattanti,
From here the streams turn back;
tasmim’pi nibbindati.
he becomes disenchanted with that.
Sotasmim’pi nibbindati,
disenchanted with the ear,
saddesu’pi nibbindati,
disenchanted with sounds,
sota-viññāṇe’pi nibbindati,
disenchanted with ear-consciousness,
sota-samphasse’pi nibbindati,
disenchanted with ear-contact.
yam’p’idaṁ sota-samphassa-paccayā
The sensations that arise
0
due to contact at the ear,
0
0
0
0
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
he becomes
Ghānasmim’pi nibbindati,
disenchanted with the nose,
gandhesu’pi nibbindati,
disenchanted with smells,
ghānaviññāṇe’pi nibbindati,
disenchanted with nose-consciousness,
ghāna-samphasse’pi nibbindati,
disenchanted with nose-contact.
yam’p’idaṁ ghānasamphassa- paccayā
The sensations that arise
0
due to contact at the nose,
0
0
0
0
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
he becomes
Jivhāya’pi nibbindati,
disenchanted with the tongue,
rasesu’pi nibbindati,
disenchanted with tastes,
jivhā-viññāṇe’pi nibbindati,
disenchanted with tongue-consciousness,
jivhā-samphasse’pi nibbindati,
disenchanted with tongue-contact.
yam’p’idaṁ jivhā-samphassa-paccayā
The sensations that arise
0
due to contact at the tongue,
0
0
0
0
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
he becomes
Kāyasmim’pi nibbindati,
disenchanted with the body,
phoṭṭhabbesu’pi nibbindati,
disenchanted with tactile sensations,
kāya-viññāṇe’pi nibbindati,
disenchanted with body-consciousness,
kāya-samphasse’pi nibbindati,
disenchanted with body-contact.
"yam’p’idaṁ kāya-samphassa-paccayā
The sensations that arise
0
due to contact at the body,
0
0
0
0
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
he becomes
Manasmim’pi nibbindati,
disenchanted with the mind,
dhammesu’pi nibbindati,
disenchanted with dharmas [mental sensory data],
mano-viññāṇe’pi nibbindati,
disenchanted with mind-consciousness,
mano-samphasse’pi nibbindati,
disenchanted with mind-contact.
yam’p’idaṁ mano-samphassa-paccayā
The sensations that arise
0
due to contact at the mind,
0
0
0
0
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Then another deity recited this verse in the Buddha’s presence:
end of section [35.28.2 - (disenchantment with the 6 sense bases)] ❧
§28.3 – (disenchantment leads to dispassion)
Nibbindaṁ vi-rajjati;
through disenchantment, he becomes dis-passionate.
§28.4 – (dispassion leads to liberation)
vi-rāgā vimuccati;
through dis-passion, [his mind] is liberated.
vimuttasmiṁ
When it is liberated,
vimuttam·iti
he has the knowledge,
ñāṇaṁ hoti.
“[my mind] is liberated.”
‘Khīṇā jāti,
‘Rebirth is destroyed.
vusitaṁ brahma-cariyaṁ,
The holy life has been lived,
kataṁ karaṇīyaṁ,
what had to be done has been done.
nāparaṁ itthattāyā’ti
there is no return to any state of existence.
pajānātī”ti.
He lucidly-discerns that.
+ §28.5 – (1000 monks become arahants using hearing faculty and vitakka thoughts)
Idam·avoca Bhagavā.
This was said by the blessed one.
Attamanā te bhikkhū
Elated, those monks
Bhagavato bhāsitaṁ abhi-nanduṁ.
rejoiced at the-Blessed-One's words.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne
And while this discourse was being spoken,
tassa bhikkhu-sahassassa
one thousand monks,
an-upādāya
through non clinging,
āsavehi cittāni vimucciṁsū’ti.
their minds were liberated from the asinine-inclinations.
28. Ādittasutta
28. Burning
Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena.
At one time the Buddha was staying near Gayā on Gayā Head together with a thousand monks.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“sabbaṃ, bhikkhave, ādittaṃ.
“monks, all is burning.
Kiñca, bhikkhave, sabbaṃ ādittaṃ?
And what is the all that is burning?
Cakkhu, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.
The eye is burning. Sights are burning. Eye consciousness is burning. Eye contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also burning.
Kena ādittaṃ?
Burning with what?
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi … pe …
Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress.
jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.
The ear … nose … tongue … body …
Kena ādittaṃ?
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi … pe …
mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.
The mind is burning. Thoughts are burning. Mind consciousness is burning. Mind contact is burning. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also burning.
Kena ādittaṃ?
Burning with what?
‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.
Burning with the fires of greed, hate, and delusion. Burning with rebirth, old age, and death, with sorrow, lamentation, pain, sadness, and distress, I say.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ.
Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti.
And while this discourse was being spoken, the minds of the thousand monks were freed from defilements by not grasping.
end of section [35.28 - SN 35.28 Āditta: Burning] ❧
SN 35.29 Addhabhūta: Oppressed
29. Addhabhūtasutta
29. Oppressed
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“sabbaṃ, bhikkhave, addhabhūtaṃ.
“monks, all is oppressed.
Kiñca, bhikkhave, sabbaṃ addhabhūtaṃ?
And what is the all that is oppressed?
Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.
The eye is oppressed. Sights are oppressed. Eye consciousness is oppressed. Eye contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also oppressed.
Kena addhabhūtaṃ?
Oppressed by what?
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi … pe …
Oppressed by the fires of greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.
jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.
The ear … nose … tongue …
Kena addhabhūtaṃ?
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.
Kāyo addhabhūto … pe …
body …
mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.
mind is oppressed. Thoughts are oppressed. Mind consciousness is oppressed. Mind contact is oppressed. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also oppressed.
Kena addhabhūtaṃ?
Oppressed by what?
‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.
Oppressed by greed, hate, and delusion. Oppressed by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress, I say.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti,
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.30 Samugghātasāruppa: The Appropriate Practice for Uprooting
30. Samugghātasāruppasutta
30. The Appropriate Practice for Uprooting
“Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you the appropriate practice for uprooting all conceiving.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti.
Listen and pay close attention, I will speak. …
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā?
And what is the appropriate practice for uprooting all conceiving?
Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati.
It’s when a monk does not conceive the eye, does not conceive regarding the eye, does not conceive as the eye, and does not conceive ‘the eye is mine.’
Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati.
They don’t conceive sights, they don’t conceive regarding sights, they don’t conceive as sights, and they don’t conceive ‘sights are mine.’
Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati.
They don’t conceive eye consciousness …
Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati.
eye contact …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati … pe …
They don’t conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t conceive regarding that, they don’t conceive as that, and they don’t conceive ‘that is mine.’
jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati.
They don’t conceive the ear … nose … tongue …
Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati.
Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati.
Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati … pe …
body …
manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati.
mind …
Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati.
Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati.
Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.
They don’t conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t conceive regarding that, they don’t conceive as that, and they don’t conceive ‘that is mine.’
Sabbaṃ na maññati, sabbasmiṃ na maññati, sabbato na maññati, sabbaṃ meti na maññati.
They don’t conceive all, they don’t conceive regarding all, they don’t conceive as all, and they don’t conceive ‘all is mine.’
So evaṃ amaññamāno na ca kiñci loke upādiyati.
Not conceiving, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā”ti.
This is the appropriate practice for uprooting all conceiving.”
SN 35.31 Paṭhamasamugghātasappāya: The Practice Conducive to Uprooting (1st)
31. Paṭhamasamugghātasappāyasutta
31. The Practice Conducive to Uprooting (1st)
“Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you the practice that’s conducive to uprooting all identifying.
Taṃ suṇātha.
Listen …
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?
And what is the practice that’s conducive to uprooting all identifying?
Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati.
It’s when a monk does not identify with the eye, does not identify in the eye, does not identify from the eye, and does not identify: ‘The eye is mine.’
Rūpe na maññati … pe …
They don’t identify with sights …
cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.
eye consciousness … eye contact. And they don’t identify with the pleasant, painful, or neutral feeling that arises conditioned by eye contact. They don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.
For whatever you identify with, whatever you identify in, whatever you identify from, and whatever you identify as ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe …
The world is attached to being, taking pleasure only in being, yet it becomes something else.
jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati.
They don’t identify with the ear … nose … tongue …
Rase na maññati … pe …
jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.
Aññathābhāvī bhavasatto loko bhavamevābhinandati … pe …
body …
manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati.
mind …
Dhamme na maññati … pe …
manoviññāṇaṃ na maññati, manosamphassaṃ na maññati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.
They don’t identify with the pleasant, painful, or neutral feeling that arises conditioned by mind contact. They don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.
For whatever you identify with, whatever you identify in, whatever you identify from, and whatever you identify as ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavamevābhinandati.
The world is attached to being, taking pleasure only in being, yet it becomes something else.
Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati.
As far as the aggregates, elements, and sense fields extend, they don’t identify with that, they don’t identify in that, they don’t identify from that, and they don’t identify: ‘That is mine.’
So evaṃ amaññamāno na ca kiñci loke upādiyati.
Not identifying, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti.
This is the practice that’s conducive to uprooting all identifying.”
SN 35.32 Dutiyasamugghātasappāya: The Practice Conducive to Uprooting (2nd)
32. Dutiyasamugghātasappāyasutta
32. The Practice Conducive to Uprooting (2nd)
“Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you the practice that’s conducive to uprooting all identifying.
Taṃ suṇātha.
Listen …
Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?
And what is the practice that’s conducive to uprooting all identifying?
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ bhante”.
“No, sir.”
“Rūpā … pe …
“Are sights …
cakkhuviññāṇaṃ …
eye consciousness …
cakkhusamphasso nicco vā anicco vā”ti?
eye contact …
“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante” … pe ….
“No, sir.” …
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue …
“Aniccaṃ, bhante” … pe …
dhammā …
body … mind …
manoviññāṇaṃ …
manosamphasso nicco vā anicco vā”ti?
“Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
jivhāyapi nibbindati, rasesupi … pe … yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe ….
They grow disenchanted with the ear … nose … tongue … body …
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
They grow disenchanted with the mind, thoughts, mind consciousness, and mind contact.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti.
This is the practice that’s conducive to uprooting all identifying.”
end of section [35..3.. - SN 35 vagga 3 Sabba: All] ❧
§ – SN 35 vagga 4 Jātidhamma: Liable to Be Reborn
4. Jātidhammavagga
4. Liable to Be Reborn
33–42. Jātidhammādisuttadasaka
33–42. Ten on Liable to Be Reborn, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho … pe …
“sabbaṃ, bhikkhave, jātidhammaṃ.
“monks, all is liable to be reborn.
Kiñca, bhikkhave, sabbaṃ jātidhammaṃ?
And what is the all that is liable to be reborn?
Cakkhu, bhikkhave, jātidhammaṃ.
The eye,
Rūpā …
sights,
cakkhuviññāṇaṃ …
eye consciousness,
cakkhusamphasso jātidhammo.
and eye contact are liable to be reborn.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ … pe …
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also liable to be reborn.
jivhā …
The ear … nose … tongue …
rasā …
jivhāviññāṇaṃ …
jivhāsamphasso …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.
Kāyo … pe …
body …
mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo.
The mind, thoughts, mind consciousness, and mind contact are liable to be reborn.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ.
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also liable to be reborn.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi … cakkhuviññāṇepi … cakkhusamphassepi … pe …
Seeing this a learned noble-one's-disciple grows disenchanted …
nāparaṃ itthattāyāti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
“Sabbaṃ, bhikkhave, jarādhammaṃ …
“monks, all is liable to grow old. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, byādhidhammaṃ …
“monks, all is liable to fall sick. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, maraṇadhammaṃ …
“monks, all is liable to die. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, sokadhammaṃ …
“monks, all is liable to sorrow. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, saṅkilesikadhammaṃ …
“monks, all is liable to be corrupted. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, khayadhammaṃ …
“monks, all is liable to end. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, vayadhammaṃ …
“monks, all is liable to vanish. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, samudayadhammaṃ …
“monks, all is liable to originate. …”
saṅkhittaṃ.
“Sabbaṃ, bhikkhave, nirodhadhammaṃ …
“monks, all is liable to cease. …”
saṅkhittaṃ.
❧
+ § – SN 35 vagga 5 Sabbaanicca: All is Impermanent+ all - all
5. Sabbaaniccavagga
SN 35 vagga 5. All is Impermanent
43–51. Aniccādisuttanavaka
43–51. Nine on Impermanence, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho … pe …
“sabbaṃ, bhikkhave, aniccaṃ.
“monks, all is impermanent.
Kiñca, bhikkhave, sabbaṃ aniccaṃ?
And what is the all that is impermanent?
Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco.
The eye, sights, eye consciousness, and eye contact are impermanent.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ … pe …
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent.
jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco.
The ear … nose … tongue …
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.
Kāyo anicco … pe …
body …
mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco.
The mind, thoughts, mind consciousness, and mind contact are impermanent.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.
The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati,
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
“Sabbaṃ, bhikkhave, dukkhaṃ … pe ….
“monks, all is suffering. …”
“Sabbaṃ, bhikkhave, anattā … pe ….
“monks, all is not-self. …”
“Sabbaṃ, bhikkhave, abhiññeyyaṃ … pe ….
“monks, all is to be directly known. …”
“Sabbaṃ, bhikkhave, pariññeyyaṃ … pe ….
“monks, all is to be completely understood. …”
“Sabbaṃ, bhikkhave, pahātabbaṃ … pe ….
“monks, all is to be given up. …”
“Sabbaṃ, bhikkhave, sacchikātabbaṃ … pe ….
“monks, all is to be realized. …”
“Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ … pe ….
“monks, all is to be directly known and completely understood. …”
“Sabbaṃ, bhikkhave, upaddutaṃ … pe ….
“monks, all is troubled. …”
Saṃyutta Nikāya 35
Linked Discourses 35
SN 35.52 Upassaṭṭha: Disturbed
52. Upassaṭṭhasutta
52. Disturbed
“Sabbaṃ, bhikkhave, upassaṭṭhaṃ.
“monks, all is disturbed.
Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ?
And what is the all that is disturbed?
Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho.
The eye, sights, eye consciousness, and eye contact are disturbed.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ … pe …
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also disturbed.
jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho.
The ear … nose … tongue …
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ.
Kāyo upassaṭṭho …
body …
mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho.
The mind, thoughts, mind consciousness, and mind contact are disturbed.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ.
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also disturbed.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
❧
+ § – SN 35 vagga 6 Avijjā: Ignorance+ all - all
6. Avijjāvagga
6. Ignorance
SN 35.53 Avijjāpahāna: Giving Up Ignorance
53. Avijjāpahānasutta
53. Giving Up Ignorance
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti?
“Sir, how does one know and see so as to give up ignorance and give rise to knowledge?”
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises.
Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
Cakkhuviññāṇaṃ …
cakkhusamphassaṃ …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises.
Sotaṃ …
Knowing and seeing the ear …
ghānaṃ …
nose …
jivhaṃ …
tongue …
kāyaṃ …
body …
manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
Knowing and seeing the mind, thoughts, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises.
Dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.
Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī”ti.
That’s how to know and see so as to give up ignorance and give rise to knowledge.”
SN 35.54 Saṃyojanappahāna: Giving Up Fetters
54. Saṃyojanappahānasutta
54. Giving Up Fetters
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī”ti?
“Sir, how does one know and see so that the fetters are given up?”
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti.
“monk, knowing and seeing the eye as impermanent, the fetters are given up …”
Rūpe …
cakkhuviññāṇaṃ …
cakkhusamphassaṃ …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti.
Sotaṃ …
ghānaṃ …
jivhaṃ …
kāyaṃ …
manaṃ …
dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti.
Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī”ti.
SN 35.55 Saṃyojanasamugghāta: Uprooting the Fetters
55. Saṃyojanasamugghātasutta
55. Uprooting the Fetters
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī”ti?
“Sir, how does one know and see so that the fetters are uprooted?”
“Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti.
“monk, knowing and seeing the eye as not-self, the fetters are uprooted …”
Rūpe anattato …
cakkhuviññāṇaṃ …
cakkhusamphassaṃ …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti.
Sotaṃ …
ghānaṃ …
jivhaṃ …
kāyaṃ …
manaṃ …
dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti.
Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī”ti.
SN 35.56 Āsavapahāna: Giving Up Defilements
56. Āsavapahānasutta
56. Giving Up Defilements
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī”ti … pe ….
“Sir, how does one know and see so that the defilements are given up?” …
SN 35.57 Āsavasamugghāta: Uprooting Defilements
57. Āsavasamugghātasutta
57. Uprooting Defilements
“Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī”ti … pe ….
“Sir, how does one know and see so that the defilements are uprooted?” …
SN 35.58 Anusayapahāna: Giving Up Tendencies
58. Anusayapahānasutta
58. Giving Up Tendencies
“Kathaṃ nu kho … pe … anusayā pahīyantī”ti … pe ….
“Sir, how does one know and see so that the underlying tendencies are given up?” …
SN 35.59 Anusayasamugghāta: Uprooting Tendencies
59. Anusayasamugghātasutta
59. Uprooting Tendencies
“Kathaṃ nu kho … pe …
“Sir, how does one know and see so that the underlying tendencies are uprooted?” …
anusayā samugghātaṃ gacchantī”ti?
“Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti … pe …
sotaṃ …
ghānaṃ …
jivhaṃ …
kāyaṃ …
manaṃ …
dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti.
Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī”ti.
SN 35.60 Sabbupādānapariññā: The Complete Understanding of All Grasping
60. Sabbupādānapariññāsutta
60. The Complete Understanding of All Grasping
“Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi.
“monks, I will teach you the dharma for the complete understanding of all grasping.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sabbupādānapariññāya dhammo?
And what is the dharma for the complete understanding of all grasping?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā.
Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, eye contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’
Sotañca paṭicca sadde ca uppajjati …
Ear consciousness arises dependent on the ear and sounds. …
ghānañca paṭicca gandhe ca …
Nose consciousness arises dependent on the nose and smells. …
jivhañca paṭicca rase ca …
Tongue consciousness arises dependent on the tongue and tastes. …
kāyañca paṭicca phoṭṭhabbe ca …
Body consciousness arises dependent on the body and touches. …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā.
Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, vedanāyapi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with the mind, thoughts, mind consciousness, mind contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely understood grasping.’
Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo”ti.
This is the dharma for the complete understanding of all grasping.”
SN 35.61 Paṭhamasabbupādānapariyādāna: The Depletion of All Fuel (1st)
61. Paṭhamasabbupādānapariyādānasutta
61. The Depletion of All Fuel (1st)
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi.
“monks, I will teach you the dharma for depleting all fuel.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
And what is the dharma for depleting all fuel?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā.
Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, eye contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti … pe …
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …
Ear … nose … tongue … body …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā.
Contact is a condition for feeling.
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati.
Seeing this, a learned noble-one's-disciple grows disenchanted with the mind, thoughts, mind consciousness, mind contact, and feeling.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they are released, they understand: ‘I have completely depleted grasping.’
Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
This is the dharma for depleting all fuel.”
SN 35.62 Dutiyasabbupādānapariyādāna: The Depletion of All Fuel (2nd)
62. Dutiyasabbupādānapariyādānasutta
62. The Depletion of All Fuel (2nd)
“Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi.
“monks, I will teach you the dharma for depleting all fuel.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo?
And what is the dharma for depleting all fuel?
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Rūpā … pe …
“Sights …
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
eye consciousness …
“Cakkhusamphasso nicco vā anicco vā”ti?
eye contact …
“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”
“Aniccaṃ, bhante” … pe ….
“Impermanent, sir.” …
“Sotaṃ …
“Ear …
ghānaṃ …
nose …
jivhā …
tongue …
kāyo …
body …
mano …
mind …
dhammā …
thoughts …
manoviññāṇaṃ …
mind consciousness …
manosamphasso …
mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati.
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati … pe …
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati … pe …
They grow disenchanted with the ear … nose … tongue … body …
manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati.
They grow disenchanted with the mind, thoughts, mind consciousness, and mind contact.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti.
This is the dharma for depleting all fuel.”
end of section [35..6.. - SN 35 vagga 6 Avijjā: Ignorance] ❧
+ § – SN 35 vagga 7 Migajāla: With Migajāla+ all - all
7. Migajālavagga
7. With Migajāla
SN 35.63 Paṭhamamigajāla: With Migajāla (1st)
63. Paṭhamamigajālasutta
63. With Migajāla (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā migajālo yena bhagavā … pe …
Then Venerable Migajāla went up to the Buddha …
ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca:
and said to him:
“‘ekavihārī, ekavihārī’ti, bhante, vuccati.
“Sir, they speak of one who lives alone.
Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī”ti?
How is one who lives alone defined? And how is living with a partner defined?”
“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“Migajāla, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
this gives rise to relishing.
Nandiyā sati sārāgo hoti;
When there’s relishing there’s lust.
sārāge sati saṃyogo hoti.
When there’s lust there is a fetter.
Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati.
A monk who is fettered by relishing is said to live with a partner.
… pe …
There are sounds … smells … tastes … touches …
Santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
this gives rise to relishing.
Nandiyā sati sārāgo hoti;
When there’s relishing there’s lust.
sārāge sati saṃyogo hoti.
When there’s lust there is a fetter.
Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati.
A monk who is fettered by relishing is said to live with a partner.
Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni;
A monk who lives like this is said to live with a partner, even if they frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.
atha kho sadutiyavihārīti vuccati.
Taṃ kissa hetu?
Why is that?
Taṇhā hissa dutiyā, sāssa appahīnā.
For craving is their partner, and they haven’t given it up.
Tasmā ‘sadutiyavihārī’ti vuccati.
That’s why they’re said to live with a partner.
Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.
If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.
relishing ceases.
Nandiyā asati sārāgo na hoti;
When there’s no relishing there’s no lust.
sārāge asati saṃyogo na hoti.
When there’s no lust there’s no fetter.
Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati … pe …
A monk who is not fettered by relishing is said to live alone.
santi ca kho, migajāla, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.
If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.
relishing ceases.
Nandiyā asati sārāgo na hoti;
When there’s no relishing there’s no lust.
sārāge asati saṃyogo na hoti.
When there’s no lust there’s no fetter.
Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati.
A monk who is not fettered by relishing is said to live alone.
Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi.
A monk who lives like this is said to live alone, even if they live in the neighborhood of a village crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.
Atha kho ekavihārīti vuccati.
Taṃ kissa hetu?
Why is that?
Taṇhā hissa dutiyā, sāssa pahīnā.
For craving is their partner, and they have given it up.
Tasmā ‘ekavihārī’ti vuccatī”ti.
That’s why they’re said to live alone.”
❧
SN 35.64 Dutiyamigajāla: With Migajāla (2nd)
64. Dutiyamigajālasutta
64. With Migajāla (2nd)
Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami … pe …
Then Venerable Migajāla went up to the Buddha …
ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca:
and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“Migajāla, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keep clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
this gives rise to relishing.
Nandisamudayā dukkhasamudayo, migajālāti vadāmi … pe …
Relishing is the origin of suffering, I say.
santi ca kho, migajāla, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
this gives rise to relishing.
Nandisamudayā dukkhasamudayo, migajālāti vadāmi.
Relishing is the origin of suffering, I say.
Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
Nandinirodhā dukkhanirodho, migajālāti vadāmi … pe …
When relishing ceases, suffering ceases, I say.
santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā … pe …
There are sounds … smells … tastes … touches …
santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti.
When relishing ceases, suffering ceases, I say.”
Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Migajāla approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Migajāla, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā migajālo arahataṃ ahosīti.
And Migajāla became one of the perfected.
SN 35.65 Paṭhamasamiddhimārapañhā: Samiddhi’s Question About Māra
65. Paṭhamasamiddhimārapañhāsutta
65. Samiddhi’s Question About Māra
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā samiddhi yena bhagavā … pe …
Then Venerable Samiddhi went up to the Buddha …
bhagavantaṃ etadavoca:
and said to him:
“‘māro, māro’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘Māra’.
Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti?
How do we define Māra or what is known as Māra?”
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
“Samiddhi, where there is the eye, sights, eye consciousness, and dharma to be known by eye consciousness, there is Māra or what is known as Māra.
Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
Where there is the ear, sounds, ear consciousness, and dharma to be known by ear consciousness, there is Māra or what is known as Māra.
Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
Where there is the nose, smells, nose consciousness, and dharma to be known by nose consciousness, there is Māra or what is known as Māra.
Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
Where there is the tongue, tastes, tongue consciousness, and dharma to be known by tongue consciousness, there is Māra or what is known as Māra.
Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
Where there is the body, touches, body consciousness, and dharma to be known by body consciousness, there is Māra or what is known as Māra.
Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.
Where there is the mind, thoughts, mind consciousness, and dharma to be known by mind consciousness, there is Māra or what is known as Māra.
Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā.
Where there is no eye, no sights, no eye consciousness, and no dharma to be known by eye consciousness, there is no Māra or what is known as Māra.
Natthi sotaṃ … pe …
Where there is no ear …
natthi ghānaṃ … pe …
no nose …
natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā.
no tongue …
Natthi kāyo … pe ….
no body …
Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti.
Where there is no mind, no thoughts, no mind consciousness, and no dharma to be known by mind consciousness, there is no Māra or what is known as Māra.”
SN 35.66 Samiddhisattapañhā: Samiddhi’s Question About a Sentient Being
66. Samiddhisattapañhāsutta
66. Samiddhi’s Question About a Sentient Being
“‘Satto, satto’ti, bhante, vuccati.
“Sir, they speak of this thing called a ‘sentient being’.
Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti … pe ….
How do we define a sentient being or what is known as a sentient being?” …
SN 35.67 Samiddhidukkhapañhā: Samiddhi’s Question About Suffering
67. Samiddhidukkhapañhāsutta
67. Samiddhi’s Question About Suffering
“‘Dukkhaṃ, dukkhan’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘suffering’.
Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā”ti … pe ….
How do we define suffering or what is known as suffering?” …
SN 35.68 Samiddhilokapañhā: Samiddhi’s Question About the World
68. Samiddhilokapañhāsutta
68. Samiddhi’s Question About the World
“‘Loko, loko’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘the world’.
Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti?
How do we define the world or what is known as the world?”
“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti … pe …
“Samiddhi, where there is the eye, sights, eye consciousness, and dharma to be known by eye consciousness, there is the world or what is known as the world.
atthi jivhā … pe …
Where there is the ear … nose … tongue … body …
atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.
Where there is the mind, thoughts, mind consciousness, and dharma to be known by mind consciousness, there is the world or what is known as the world.
Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā … pe …
Where there is no eye, no sights, no eye consciousness, and no dharma to be known by eye consciousness, there is no world or what is known as the world.
natthi jivhā … pe …
Where there is no ear … nose … tongue … body …
natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti.
Where there is no mind, no thoughts, no mind consciousness, and no dharma to be known by mind consciousness, there is no world or what is known as the world.”
SN 35.69 Upasenaāsīvisa: Upasena and the Viper
69. Upasenaāsīvisasutta
69. Upasena and the Viper
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre.
At one time the venerables Sāriputta and Upasena were staying near Rājagaha in the Cool Wood, under the Snake’s Hood Grotto.
Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti.
Now at that time a viper fell on Upasena’s body,
Atha kho āyasmā upaseno bhikkhū āmantesi:
and he addressed the monks:
“etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha.
“Come, reverends, lift this body onto a cot and carry it outside
Purāyaṃ kāyo idheva vikirati;
before it’s scattered right here
seyyathāpi bhusamuṭṭhī”ti.
like a handful of chaff.”
Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca:
When he said this, Sāriputta said to him:
“na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ.
“But we don’t see any impairment in your body or deterioration of your faculties.
Atha ca panāyasmā upaseno evamāha:
Yet you say:
‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha.
‘Come, reverends, lift this body onto a cot and carry it outside
Purāyaṃ kāyo idheva vikirati;
before it’s scattered right here
seyyathāpi bhusamuṭṭhī’”ti.
like a handful of chaff.’”
“Yassa nūna, āvuso sāriputta, evamassa:
“Reverend Sāriputta, there may be an impairment in body or deterioration of faculties for someone who thinks:
‘ahaṃ cakkhūti vā mama cakkhūti vā … pe …
‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear …
ahaṃ jivhāti vā mama jivhāti vā …
nose … tongue … body …’
ahaṃ manoti vā mama mano’ti vā.
Or ‘I am the mind’ or ‘the mind is mine.’
Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo.
Mayhañca kho, āvuso sāriputta, na evaṃ hoti:
But I don’t think like that.
‘ahaṃ cakkhūti vā mama cakkhūti vā … pe …
ahaṃ jivhāti vā mama jivhāti vā … pe …
ahaṃ manoti vā mama manoti vā’.
Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo”ti.
So why would there be an impairment in my body or deterioration of my faculties?”
Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato.
“That must be because Venerable Upasena has long ago totally eradicated ego, possessiveness, and the underlying tendency to conceit.
Tasmā āyasmato upasenassa na evaṃ hoti:
That’s why it doesn’t occur to you:
“‘ahaṃ cakkhūti vā mama cakkhūti vā … pe …
‘I am the eye’ or ‘the eye is mine.’ Or ‘I am the ear …
ahaṃ jivhāti vā mama jivhāti vā … pe …
nose … tongue … body …’
ahaṃ manoti vā mama mano’ti vā”ti.
Or ‘I am the mind’ or ‘the mind is mine.’”
Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu.
Then those monks lifted Upasena’s body onto a cot and carried it outside.
Atha kho āyasmato upasenassa kāyo tattheva vikiri;
And his body was scattered right there
seyyathāpi bhusamuṭṭhīti.
like a handful of chaff.
❧
SN 35.70 Upavāṇasandiṭṭhika: Upavāṇa on What is Realizable in This Very Life
70. Upavāṇasandiṭṭhikasutta
70. Upavāṇa on What is Realizable in This Very Life
Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami … pe …
Then Venerable Upavāṇa went up to the Buddha …
ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca:
and said to him:
“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati.
“Sir, they speak of ‘a teaching realizable in this very life’.
Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
“Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca.
“Upavāṇa, take a monk who sees a sight with their eyes. They experience both the sight and the desire for the sight.
Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.
There is desire for sights in them, and they understand that.
Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca.
Since this is so,
Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe ….
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca.
Next, take a monk who hears … smells … tastes … touches …
Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti.
Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca.
Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti. Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe ….
Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca.
Next, take a monk who knows a thought with their mind. They experience both the thought and the desire for the thought.
Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.
There is desire for thoughts in them, and they understand that.
Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca.
Since this is so,
Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti … pe … paccattaṃ veditabbo viññūhi … pe ….
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī.
Take a monk who sees a sight with their eyes. They experience the sight but no desire for the sight.
Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.
There is no desire for sights in them, and they understand that.
Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī.
Since this is so,
Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi … pe ….
this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī. Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti … pe ….
Next, take a monk who hears … smells … tastes … touches …
Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī.
Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.
Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī.
Next, take a monk who knows a thought with their mind. They experience the thought but no desire for the thought.
Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.
There is no desire for thoughts in them, and they understand that.
Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.
Since this is so, this is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
❧
SN 35.71 Paṭhamachaphassāyatana: Six Fields of Contact (1st)
71. Paṭhamachaphassāyatanasutta
71. Six Fields of Contact (1st)
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.
has not completed the spiritual journey and is far from this Dharma and training.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“etthāhaṃ, bhante, anassasaṃ.
“Here, sir, I’m lost.
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.
For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.”
“Taṃ kiṃ maññasi, bhikkhu,
“What do you think, monk?
cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
Do you regard the eye like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.
“Good, monk! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Esevanto dukkhassa … pe …
Just this is the end of suffering.
jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
Do you regard the ear … nose … tongue … body …
“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.
Esevanto dukkhassa … pe …
manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
Do you regard the mind like this: ‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.
“Good, monk! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Esevanto dukkhassā”ti.
Just this is the end of suffering.”
SN 35.72 Dutiyachaphassāyatana: Six Fields of Contact (2nd)
72. Dutiyachaphassāyatanasutta
72. Six Fields of Contact (2nd)
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.
has not completed the spiritual journey and is far from this Dharma and training.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“etthāhaṃ, bhante, anassasaṃ panassasaṃ.
“Here, sir, I’m lost, truly lost.
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.
For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.”
“Taṃ kiṃ maññasi, bhikkhu,
“What do you think, monk?
cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?
Do you regard the eye like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.
“Good, monk! And regarding the eye, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya … pe ….
In this way you will give up the first field of contact, so that there are no more future lives.
“Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?
Do you regard the ear … nose … tongue … body …
“Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?
Do you regard the mind like this: ‘This is not mine, I am not this, this is not my self’?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati.
“Good, monk! And regarding the mind, you will truly see clearly with right wisdom that: ‘This is not mine, I am not this, this is not my self.’
Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā”ti.
In this way you will give up the sixth field of contact, so that there are no more future lives.”
SN 35.73 Tatiyachaphassāyatana: Six Fields of Contact (3rd)
73. Tatiyachaphassāyatanasutta
73. Six Fields of Contact (3rd)
“Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
“monks, anyone who doesn’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape
Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.
has not completed the spiritual journey and is far from this Dharma and training.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“etthāhaṃ, bhante, anassasaṃ panassasaṃ.
“Here, sir, I’m lost, truly lost.
Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.
For I don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape.”
“Taṃ kiṃ maññasi, bhikkhu,
“What do you think, monk?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Sotaṃ …
“Is the ear …
ghānaṃ …
nose …
jivhā …
tongue …
kāyo …
body …
mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati.
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
end of section [35..7.. - SN 35 vagga 7 Migajāla: With Migajāla] ❧
+ § – SN 35 vagga 8 Gilāna: Sick+ all - all
SN 35.74 Paṭhamagilāna: Sick (1st)
74. Paṭhamagilānasutta
74. Sick (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, and said to him:
“amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno.
“Sir, in such and such a monastery there’s a monk who is junior and not well-known. He’s sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
Please go to him out of compassion.”
Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami.
When the Buddha heard that the monk was junior and ill, understanding that he was not well-known, he went to him.
Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ.
That monk saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.
and tried to rise on his cot.
Atha kho bhagavā taṃ bhikkhuṃ etadavoca:
Then the Buddha said to that monk:
“alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi.
“It’s all right, monk, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.
There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane.
He sat on the seat spread out
Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca:
and said to the monk:
“kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?
“I hope you’re keeping well, monk; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti?
“I hope you don’t have any remorse or regret?”
“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti.
“Indeed, sir, I have no little remorse and regret.”
“Kacci pana taṃ, bhikkhu, attā sīlato upavadatī”ti?
“I hope you have no reason to blame yourself when it comes to ethical conduct?”
“Na kho maṃ, bhante, attā sīlato upavadatī”ti.
“No sir, I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?
“In that case, monk, why do you have remorse and regret?”
“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti.
“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”
“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti?
“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”
“Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti.
“I understand that the Buddha has taught the Dhamma for the purpose of the fading away of greed.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi.
It’s good that you understand that I’ve taught the Dhamma for the purpose of the fading away of greed.
Rāgavirāgattho hi, bhikkhu, mayā dhammo desito.
For that is indeed the purpose.
Taṃ kiṃ maññasi, bhikkhu,
What do you think, monk?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“… pe …
Sotaṃ …
“Is the ear …
ghānaṃ …
nose …
jivhā …
tongue …
kāyo …
body …
mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati … pe … manasmimpi nibbindati.
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti … pe … nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended … there is no return to any state of existence.’”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi.
Satisfied, that monk was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in that monk:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.
“Everything that has a beginning has an end.”
❧
SN 35.75 Dutiyagilāna: Sick (2nd)
75. Dutiyagilānasutta
75. Sick (2nd)
Atha kho aññataro bhikkhu … pe … bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno.
“Sir, in such and such a monastery there’s a monk who is junior and not well-known. He’s sick, suffering, gravely ill.
Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.
Please go to him out of compassion.”
Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami.
When the Buddha heard that the monk was junior and ill, understanding that he was not well-known, he went to him.
Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ.
That monk saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.
and tried to rise on his cot.
Atha kho bhagavā taṃ bhikkhuṃ etadavoca:
Then the Buddha said to that monk:
“alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi.
“It’s all right, monk, don’t get up.
Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti.
There are some seats spread out, I will sit there.”
Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca:
He sat on the seat spread out and said to the monk:
“kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?
“I hope you’re keeping well, monk; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ … pe …
“Sir, I’m not keeping well, I’m not alright. …
na kho maṃ, bhante, attā sīlato upavadatī”ti.
I have no reason to blame myself when it comes to ethical conduct.”
“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?
“In that case, monk, why do you have remorse and regret?”
“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti.
“Because I understand that the Buddha has not taught the Dhamma merely for the sake of ethical purity.”
“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti?
“If that is so, what exactly do you understand to be the purpose of teaching the Dhamma?”
“Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti.
“I understand that the Buddha has taught the Dhamma for the purpose of complete nirvana by not grasping.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi.
It’s good that you understand that I’ve taught the Dhamma for the purpose of complete nirvana by not grasping.
Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.
For that is indeed the purpose.
Taṃ kiṃ maññasi, bhikkhu,
“What do you think, monk?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.” …
“… pe …
Sotaṃ …
“Is the ear …
ghānaṃ …
nose …
jivhā …
tongue …
kāyo …
body …
mano …
mind …
manoviññāṇaṃ …
mind consciousness …
manosamphasso …
mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati … pe …
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye … ear … nose … tongue … body …
manasmimpi …
mind …
manoviññāṇepi …
mind consciousness …
manosamphassepi nibbindati.
mind contact …
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi.
Satisfied, that monk was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti.
And while this discourse was being spoken, the mind of that monk was freed from defilements by not grasping.
❧
SN 35.76 Rādhaanicca: With Rādha on Impermanence
76. Rādhaaniccasutta
76. With Rādha on Impermanence
Atha kho āyasmā rādho … pe …
The Venerable Rādha went up to the Buddha …
ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca:
and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo.
“Rādha, you should give up desire for what is impermanent.
Kiñca, rādha, aniccaṃ tatra te chando pahātabbo?
And what is impermanent?
Cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ …
The eye, sights, eye consciousness,
cakkhusamphasso …
and eye contact are impermanent.
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo … pe …
And the pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent. You should give up desire for it.
jivhā …
The ear … nose … tongue …
kāyo …
body …
mano anicco. Tatra te chando pahātabbo.
The mind,
Dhammā …
thoughts,
manoviññāṇaṃ …
mind consciousness,
manosamphasso …
and mind contact are impermanent.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo.
And the pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent. You should give up desire for it.
Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo”ti.
You should give up desire for what is impermanent.”
SN 35.77 Rādhadukkha: With Rādha on Suffering
77. Rādhadukkhasutta
77. With Rādha on Suffering
“Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo.
“Rādha, you should give up desire for what is suffering. …”
Kiñca, rādha, dukkhaṃ?
Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo.
Rūpā …
cakkhuviññāṇaṃ …
cakkhusamphasso …
yampidaṃ cakkhusamphassa … pe … adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo … pe …
mano dukkho …
dhammā …
manoviññāṇaṃ …
manosamphasso …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo.
Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo”ti.
With Rādha on ImpermanenceNext With Rādha on Not-Self
With Rādha on ImpermanenceNext With Rādha on Not-Self
SN 35.78 Rādhaanatta: With Rādha on Not-Self
78. Rādhaanattasutta
78. With Rādha on Not-Self
“Yo kho, rādha, anattā tatra te chando pahātabbo.
“Rādha, you should give up desire for what is not-self. …”
Ko ca, rādha, anattā?
Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo.
Rūpā …
cakkhuviññāṇaṃ …
cakkhusamphasso …
yampidaṃ cakkhusamphassapaccayā … pe …
mano anattā …
dhammā …
manoviññāṇaṃ …
manosamphasso …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo.
Yo kho, rādha, anattā tatra te chando pahātabbo”ti.
SN 35.79 Paṭhamaavijjāpahāna: Giving Up Ignorance (1st)
79. Paṭhamaavijjāpahānasutta
79. Giving Up Ignorance (1st)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …
Then a monk went up to the Buddha …
ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
and said to him:
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“Sir, is there one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge?”
“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“There is, monk.”
“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“But what is that one thing?”
“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“Ignorance is one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge.”
“Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“But how does a monk know and see so as to give up ignorance and give rise to knowledge?”
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe … cakkhuviññāṇaṃ … cakkhusamphassaṃ …
“When a monk knows and sees the eye, sights, eye consciousness, and eye contact as impermanent, ignorance is given up and knowledge arises.
yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati … pe …
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by eye contact as impermanent, ignorance is given up and knowledge arises. …
manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme … manoviññāṇaṃ … manosamphassaṃ …
Knowing and seeing the mind, thoughts, mind consciousness, and mind contact as impermanent, ignorance is given up and knowledge arises.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati.
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, ignorance is given up and knowledge arises.
Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
That’s how a monk knows and sees so as to give up ignorance and give rise to knowledge.”
SN 35.80 Dutiyaavijjāpahāna: Giving Up Ignorance (2nd)
80. Dutiyaavijjāpahānasutta
80. Giving Up Ignorance (2nd)
Atha kho aññataro bhikkhu … pe … etadavoca:
Then a monk went up to the Buddha … and said to him:
“atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“Sir, is there one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge?”
“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“There is, monk.”
“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?
“But what is that one thing?”
“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
“Ignorance is one thing such that by giving it up a monk gives up ignorance and gives rise to knowledge.”
“Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti?
“But how does a monk know and see so as to give up ignorance and give rise to knowledge?”
“Idha, bhikkhu, bhikkhuno sutaṃ hoti:
“It’s when a monk has heard:
‘sabbe dhammā nālaṃ abhinivesāyā’ti.
‘Nothing is worth clinging on to.’
Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti:
When a monk has heard that
‘sabbe dhammā nālaṃ abhinivesāyā’ti.
nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati, rūpe …
they directly know all things. Directly knowing all things, they completely understand all things. Completely understanding all things, they see all signs as other. They see the eye, sights,
cakkhuviññāṇaṃ …
eye consciousness,
cakkhusamphassaṃ …
and eye contact as other.
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati … pe …
And they also see the pleasant, painful, or neutral feeling that arises conditioned by eye contact as other. …
manaṃ aññato passati, dhamme …
They see the mind, thoughts,
manoviññāṇaṃ …
mind consciousness,
manosamphassaṃ …
and mind contact as other.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati.
And they also see the pleasant, painful, or neutral feeling that arises conditioned by mind contact as other.
Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.
That’s how a monk knows and sees so as to give up ignorance and give rise to knowledge.”
SN 35.81 Sambahulabhikkhu: Several monks
81. Sambahulabhikkhusutta
81. Several monks
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha … and said to him:
“idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti:
“Sir, sometimes wanderers who follow other paths ask us:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti?
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’
Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma:
We answer them like this:
‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti.
‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’
Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with The Dharma, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with The Dharma, and there are no legitimate grounds for rebuke or criticism.
Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati.
For the purpose of living the spiritual life under me is to completely understand suffering.
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
If wanderers who follow other paths were to ask you:
‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti?
‘Reverends, what is that suffering?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
You should answer them:
‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati.
‘Reverends, the eye is suffering. The purpose of living the spiritual life under the Buddha is to completely understand this.
Rūpā … pe …
Sights … Eye consciousness … Eye contact …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ.
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering.
Tassa pariññāya bhagavati brahmacariyaṃ vussati … pe …
The purpose of living the spiritual life under the Buddha is to completely understand this.
mano dukkho … pe …
Ear … Nose … Tongue … Body … Mind …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering.
Tassa pariññāya bhagavati brahmacariyaṃ vussati.
The purpose of living the spiritual life under the Buddha is to completely understand this.
Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti.
This is that suffering. The purpose of living the spiritual life under the Buddha is to completely understand this.’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”
SN 35.82 Lokapañhā: A Question On the World
82. Lokapañhāsutta
82. A Question On the World
Atha kho aññataro bhikkhu yena bhagavā … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘Loko, loko’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘the world’.
Kittāvatā nu kho, bhante, lokoti vuccatī”ti?
How is the world defined?”
“‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati.
“It wears away, monk, that’s why it’s called ‘the world’.
Kiñca lujjati?
And what is wearing away?
Cakkhu kho, bhikkhu, lujjati.
The eye is wearing away.
Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati … pe …
Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away.
jivhā lujjati … pe …
The ear … nose … tongue … body …
mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati.
The mind … thoughts … mind consciousness … mind contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by mind contact is also wearing away.
Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti.
It wears away, monk, that’s why it’s called ‘the world’.”
SN 35.83 Phaggunapañhā: Phagguna’s Question
83. Phaggunapañhāsutta
83. Phagguna’s Question
Atha kho āyasmā phagguno … pe … ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca:
And then Venerable Phagguna went up to the Buddha … and said to him:
“Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …
“Sir, suppose someone were to describe the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. Does the eye exist by which they could be described?
atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …
Does the ear … nose … tongue … body exist …?
atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti?
Does the mind exist by which they could be described?”
“Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …
“Phagguna, suppose someone were to describe the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. The eye does not exist by which they could be described.
natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya … pe …
The ear … nose … tongue … body does not exist …
natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti.
The mind does not exist by which they could be described.”
end of section [35..8.. - SN 35 vagga 8 Gilāna: Sick] ❧
+ § – SN 35 vagga 9 Channa: Channa+ all - all
SN 35.84 Palokadhamma: Wearing Out
84. Palokadhammasutta
84. Wearing Out
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Loko, loko’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘the world’.
Kittāvatā nu kho, bhante, lokoti vuccatī”ti?
How is the world defined?”
“Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko.
“Ānanda, that which wears out is called the world in the training of the noble one.
Kiñca, ānanda, palokadhammaṃ?
And what wears out?
Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā … pe … tampi palokadhammaṃ … pe …
The eye wears out. Sights … eye consciousness … eye contact wears out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact also wears out.
jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā … pe … tampi palokadhammaṃ … pe …
The ear … nose … tongue … body …
mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ.
The mind … thoughts … mind consciousness … mind contact wears out. The painful, pleasant, or neutral feeling that arises conditioned by mind contact also wears out.
Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko”ti.
That which wears out is called the world in the training of the noble one.”
SN 35.85 Suññataloka: The World is Empty
85. Suññatalokasutta
85. The World is Empty
Atha kho āyasmā ānando … pe … bhagavantaṃ etadavoca:
And then Venerable Ānanda … said to the Buddha:
“‘suñño loko, suñño loko’ti, bhante, vuccati.
“Sir, they say that ‘the world is empty’.
Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti?
What does the saying ‘the world is empty’ refer to?”
“Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati.
“Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self.
Kiñca, ānanda, suññaṃ attena vā attaniyena vā?
And what is empty of self or what belongs to self?
Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā.
The eye,
Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā … pe …
sights, eye consciousness, and eye contact are empty of self or what belongs to self. …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also empty of self or what belongs to self.
Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti.
They say that ‘the world is empty’ because it’s empty of self or what belongs to self.”
SN 35.86 Saṅkhittadhamma: A Teaching In Brief
86. Saṅkhittadhammasutta
86. A Teaching In Brief
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Seated to one side, Venerable Ānanda said to the Buddha:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Taṃ kiṃ maññasi, ānanda,
“What do you think, Ānanda?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Cakkhuviññāṇaṃ … pe …
eye consciousness … eye contact …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by eye contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante” … pe ….
“No, sir.” …
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body … mind …
“Jivhāviññāṇaṃ …
jivhāsamphasso … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … cakkhusamphassepi nibbindati … pe …
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
❧
SN 35.87 Channa: With Channa
87. Channasutta
87. With Channa
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti.
Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain.
Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time Venerable Channa was sick, suffering, gravely ill.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca:
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him:
“āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti.
“Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.”
“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.
“Yes, reverend,” replied Mahācunda.
Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca:
And then Sāriputta and Mahācunda went to see Channa and sat down on the seats spread out. Then Sāriputta said to Channa:
“kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?
“I hope you’re keeping well, Reverend Channa; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo.
“Reverend Sāriputta, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, āvuso, adhimattā vātā muddhani ūhananti.
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo.
Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā.
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo.
Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti.
The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ … pe … no paṭikkamo.
Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho.
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo.
I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.
Reverend Sāriputta, I will slit my wrists. I don’t wish to live.”
“Mā āyasmā channo satthaṃ āharesi.
“Please don’t slit your wrists!
Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma.
Venerable Channa, keep going! We want you to keep going.
Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi.
If you don’t have any suitable food, we’ll find it for you.
Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi.
If you don’t have suitable medicine, we’ll find it for you.
Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi.
If you don’t have a capable carer, we’ll find one for you.
Mā āyasmā channo satthaṃ āharesi.
Please don’t slit your wrists!
Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā”ti.
Venerable Channa, keep going! We want you to keep going.”
“Na me, āvuso sāriputta, natthi sappāyāni bhojanāni;
“Reverend Sāriputta, it’s not that I don’t have suitable food;
atthi me sappāyāni bhojanāni.
I do have suitable food.
Napi me natthi sappāyāni bhesajjāni;
It’s not that I don’t have suitable medicine;
atthi me sappāyāni bhesajjāni.
I do have suitable medicine.
Napi me natthi patirūpā upaṭṭhākā;
It’s not that I don’t have a capable carer;
atthi me patirūpā upaṭṭhākā.
I do have a capable carer.
Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena.
Moreover, for a long time now I have served the Teacher with love, not without love.
Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena.
For it is proper for a disciple to serve the Teacher with love, not without love.
‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti—evametaṃ, āvuso sāriputta, dhārehī”ti.
You should remember this: ‘The monk Channa slit his wrists blamelessly.’”
“Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.”
“Pucchāvuso sāriputta, sutvā vedissāmā”ti.
“Ask, Reverend Sāriputta. When I’ve heard it I’ll know.”
“Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi … pe …
“Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’?
jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi … pe …
Do you regard the ear … nose … tongue … body …
manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”
“Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …
“Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’
jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …
I regard the ear … nose … tongue … body …
manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.”
“Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi …
“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?”
jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi …
manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?
“Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …
“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”
jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi … pe …
manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.
Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca:
When he said this, Venerable Mahācunda said to Venerable Channa:
“tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ:
“So, Reverend Channa, you should pay close attention to this instruction of the Buddha whenever you can:
‘nissitassa calitaṃ, anissitassa calitaṃ natthi.
‘For the dependent there is agitation. For the independent there’s no agitation.
Calite asati passaddhi hoti.
When there’s no agitation there is pacification.
Passaddhiyā sati nati na hoti.
When there’s pacification there’s no inclination.
Natiyā asati āgatigati na hoti.
When there’s no inclination, there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.
When there’s no coming and coming, there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṃ na ubhayamantarena.
When there’s no passing away and reappearing, there’s no this world or world beyond or in-between the two.
Esevanto dukkhassā’”ti.
Just this is the end of suffering.’”
Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.
And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left.
Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.
Not long after those venerables had left, Venerable Channa slit his wrists.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, channena satthaṃ āharitaṃ.
“Sir, Venerable Channa has slit his wrists.
Tassa kā gati ko abhisamparāyo”ti?
Where has he been reborn in his next life?”
“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti?
“Sāriputta, didn’t the monk Channa declare his blamelessness to you personally?”
“Atthi, bhante, pubbavijjanaṃ nāma vajjigāmo.
“Sir, there is a Vajjian village named Pubbavijjhana
Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti.
where Channa had families with whom he was friendly, intimate, and familiar.”
“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni.
“The monk Channa did indeed have such families.
Na kho panāhaṃ, sāriputta, ettāvatā saupavajjoti vadāmi.
But this is not enough for me to call someone ‘blameworthy’.
Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi.
When someone lays down this body and takes up another body, I call them ‘blameworthy’.
Taṃ channassa bhikkhuno natthi.
But the monk Channa did no such thing.
‘Anupavajjaṃ channena bhikkhunā satthaṃ āharitan’ti—
You should remember this: ‘The monk Channa slit his wrists blamelessly.’”
evametaṃ, sāriputta, dhārehī”ti.
end of section [35.87 - SN 35.87 Channa: With Channa] ❧
SN 35.88 Puṇṇa: With Puṇṇa
88. Puṇṇasutta
88. With Puṇṇa
Atha kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca:
And then Venerable Puṇṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
this gives rise to relishing.
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi … pe …
Relishing is the origin of suffering, I say.
santi kho, puṇṇa, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.
this gives rise to relishing.
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi.
Relishing is the origin of suffering, I say.
Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī.
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi … pe …
When relishing ceases, suffering ceases, I say. …
santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī.
If a monk doesn’t approve, welcome, and keep clinging to them, relishing ceases.
‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi.
When relishing ceases, suffering ceases, I say.
Iminā tvaṃ, puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ janapade viharissasī”ti?
Puṇṇa, now that I’ve given you this brief advice, what country will you live in?”
“Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī”ti.
“Sir, there’s a country called Sunāparanta; I will live there.”
“Caṇḍā kho, puṇṇa, sunāparantakā manussā;
“The people of Sunāparanta are wild and rough, Puṇṇa.
pharusā kho, puṇṇa, sunāparantakā manussā.
Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti?
If they abuse and insult you, what will you think of them?”
“Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati:
“If they abuse and insult me, I will think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti.
‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’
Evamettha, bhagavā, bhavissati;
That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.
That’s what I’ll think, Holy One.”
“Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?
“But if they do hit you with their fists, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati:
“If they hit me with their fists, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti.
‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’
Evamettha, bhagavā, bhavissati;
That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.
That’s what I’ll think, Holy One.”
“Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?
“But if they do throw stones at you, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati:
“If they throw stones at me, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti.
‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’
Evamettha, bhagavā, bhavissati;
That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.
That’s what I’ll think, Holy One.”
“Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?
“But if they do beat you with a club, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati:
“If they beat me with a club, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti.
‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’
Evamettha, bhagavā, bhavissati;
That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.
That’s what I’ll think, Holy One.”
“Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?
“But if they do stab you with a knife, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati:
“If they stab me with a knife, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti.
‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’
Evamettha, bhagavā, bhavissati;
That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.
That’s what I’ll think, Holy One.”
“Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?
“But if they do take your life with a sharp knife, what will you think of them then?”
“Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati:
“If they take my life with a sharp knife, I’ll think:
‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddhan’ti.
‘There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’
Evamettha, bhagavā, bhavissati;
That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.
That’s what I’ll think, Holy One.”
“Sādhu sādhu, puṇṇa.
“Good, good Puṇṇa!
Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ.
Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta.
Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī”ti.
Now, Puṇṇa, go at your convenience.”
Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi.
And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta.
Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari.
Traveling stage by stage, he arrived at Sunāparanta,
Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati.
and stayed there.
Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi.
Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges.
Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi.
Tenevantaravassena tisso vijjā sacchākāsi.
Tenevantaravassena parinibbāyi.
And within that same rainy season he became completely nirvana'd.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha … and said to him:
“yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito, so kālaṅkato.
“Sir, the son of a good family named Puṇṇa, who was advised in brief by the Buddha, has passed away.
Tassa kā gati ko abhisamparāyo”ti?
Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, puṇṇo kulaputto, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi.
“monks, Puṇṇa, the son of a good family, was astute. He practiced in line with the Dharmas, and did not trouble me about the Dharmas.
Parinibbuto, bhikkhave, puṇṇo kulaputto”ti.
Puṇṇa has become completely nirvana'd.”
end of section [35.88 - SN 35.88 Puṇṇa: With Puṇṇa] ❧
SN 35.89 Bāhiya: With Bāhiya
89. Bāhiyasutta
89. With Bāhiya
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca:
Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Taṃ kiṃ maññasi, bāhiya,
“What do you think, Bāhiya?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Aniccā, bhante” … pe …
cakkhuviññāṇaṃ … pe …
eye consciousness …
cakkhusamphasso … pe …
eye contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Bāhiya, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā bāhiyo arahataṃ ahosīti.
And Venerable Bāhiya became one of the perfected.
❧
SN 35.90 Paṭhamaejā: Turbulence (1st)
90. Paṭhamaejāsutta
90. Turbulence (1st)
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ.
“monks, turbulence is a disease, turbulence is a boil, turbulence is a dart.
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.
That’s why the Realized One lives unperturbed, with dart drawn out.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti,
Now, a monk might wish: ‘May I live unperturbed, with dart drawn out.’
cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;
So let them not conceive the eye, let them not conceive regarding the eye, let them not conceive as the eye, let them not conceive ‘the eye is mine.’
rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya;
Let them not conceive sights …
cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya;
eye consciousness …
cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya.
eye contact …
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive regarding that, let them not conceive as that, and let them not conceive ‘that is mine.’
Sotaṃ na maññeyya … pe …
Let them not conceive the ear …
ghānaṃ na maññeyya … pe …
nose …
jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;
tongue …
rase na maññeyya … pe …
jivhāviññāṇaṃ na maññeyya … pe …
jivhāsamphassaṃ na maññeyya … pe …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
Kāyaṃ na maññeyya … pe …
body …
manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya;
mind …
dhamme na maññeyya … pe …
thoughts …
mano viññāṇaṃ … pe …
mind consciousness …
manosamphassaṃ … pe …
mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya;
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive regarding that, let them not conceive as that, and let them not conceive ‘that is mine.’
sabbaṃ na maññeyya, sabbasmiṃ na maññeyya, sabbato na maññeyya, sabbaṃ meti na maññeyya.
Let them not conceive all, let them not conceive regarding all, let them not conceive as all, let them not conceive ‘all is mine’.
So evaṃ amaññamāno na kiñcipi loke upādiyati.
Not conceiving, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.91 Dutiyaejā: Turbulence (2nd)
91. Dutiyaejāsutta
91. Turbulence (2nd)
“Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ.
“monks, turbulence is a disease, turbulence is a boil, turbulence is a dart.
Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.
That’s why the Realized One lives unperturbed, with dart drawn out.
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti, cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;
Now, a monk might wish: ‘May I live unperturbed, with dart drawn out.’ So let them not conceive the eye, let them not conceive in the eye, let them not conceive from the eye, let them not conceive: ‘The eye is mine.’
rūpe na maññeyya …
Let them not conceive sights …
cakkhuviññāṇaṃ …
eye consciousness …
cakkhusamphassaṃ …
eye contact …
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by eye contact. Let them not conceive in that, let them not conceive from that, and let them not conceive: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.
For whatever you conceive, whatever you conceive in, whatever you conceive from, and whatever you conceive to be ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavameva abhinandati … pe ….
The world is attached to being, taking pleasure only in being, yet it becomes something else.
Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;
Let them not conceive the ear … nose … tongue … body …
rase na maññeyya …
jivhāviññāṇaṃ …
jivhāsamphassaṃ …
yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavameva abhinandati … pe ….
Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya …
Let them not conceive the mind …
manoviññāṇaṃ …
mind consciousness …
manosamphassaṃ …
mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
Let them not conceive the pleasant, painful, or neutral feeling that arises conditioned by mind contact. Let them not conceive in that, let them not conceive from that, and let them not conceive: ‘That is mine.’
Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā.
For whatever you conceive, whatever you conceive in, whatever you conceive from, and whatever you conceive to be ‘mine’: that becomes something else.
Aññathābhāvī bhavasatto loko bhavameva abhinandati.
The world is attached to being, taking pleasure only in being, yet it becomes something else.
Yāvatā, bhikkhave, khandhadhātuāyatanā tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.
As far as the aggregates, elements, and sense fields extend, they don’t conceive that, they don’t conceive in that, they don’t conceive from that, and they don’t conceive: ‘That is mine.’
So evaṃ amaññamāno na kiñci loke upādiyati.
Not identifying, they don’t grasp at anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.92 Paṭhamadvaya: A Duality (1st)
92. Paṭhamadvayasutta
92. A Duality (1st)
“Dvayaṃ vo, bhikkhave, desessāmi.
“monks, I will teach you a duality.
Taṃ suṇātha.
Listen …
Kiñca, bhikkhave, dvayaṃ?
And what is a duality?
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca—
It’s just the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.
idaṃ vuccati, bhikkhave, dvayaṃ.
This is called a duality.
Yo, bhikkhave, evaṃ vadeyya:
monks, suppose someone was to say:
‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa.
‘I’ll reject this duality and describe another duality.’ They’d have no grounds for that,
Puṭṭho ca na sampāyeyya.
they’d be stumped by questions, and, in addition, they’d get frustrated.
Uttariñca vighātaṃ āpajjeyya.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmin”ti.
Because they’re out of their element.”
SN 35.93 Dutiyadvaya: A Duality (2nd)
93. Dutiyadvayasutta
93. A Duality (2nd)
“Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti.
“monks, consciousness exists dependent on a duality.
Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti?
And what is that duality?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.
Eye consciousness arises dependent on the eye and sights.
Cakkhu aniccaṃ vipariṇāmi aññathābhāvi.
The eye is impermanent, perishing, and changing.
Rūpā aniccā vipariṇāmino aññathābhāvino.
Sights are impermanent, perishing, and changing.
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi.
So this duality is tottering and toppling; it’s impermanent, perishing, and changing.
Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.
Eye consciousness is impermanent, perishing, and changing.
Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and conditions that give rise to eye consciousness are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati.
But since eye consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso.
The meeting, coming together, and joining together of these three things is called eye contact.
Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī.
Eye contact is also impermanent, perishing, and changing.
Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and conditions that give rise to eye contact are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati.
But since eye contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
Contacted, one feels, intends, and perceives.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino … pe …
So these things are tottering and toppling; they’re impermanent, perishing, and changing.
Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ.
Ear consciousness … Nose consciousness … Tongue consciousness arises dependent on the tongue and tastes.
Jivhā aniccā vipariṇāmī aññathābhāvī.
Rasā aniccā vipariṇāmino aññathābhāvino.
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi.
Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.
Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati.
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso.
The meeting, coming together, and joining together of these three things is called tongue contact.
Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī.
Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati.
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino … pe …
Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.
Body consciousness … Mind consciousness arises dependent on the mind and thoughts.
Mano anicco vipariṇāmī aññathābhāvī.
The mind is impermanent, perishing, and changing.
Dhammā aniccā vipariṇāmino aññathābhāvino.
Thoughts are impermanent, perishing, and changing.
Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi.
So this duality is tottering and toppling; it’s impermanent, perishing, and changing.
Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi.
Mind consciousness is impermanent, perishing, and changing.
Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and conditions that give rise to mind consciousness are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati.
But since mind consciousness has arisen dependent on conditions that are impermanent, how could it be permanent?
Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso.
The meeting, coming together, and joining together of these three things is called mind contact.
Manosamphassopi anicco vipariṇāmī aññathābhāvī.
Mind contact is also impermanent, perishing, and changing.
Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī.
And the causes and conditions that give rise to mind contact are also impermanent, perishing, and changing.
Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati.
But since mind contact has arisen dependent on conditions that are impermanent, how could it be permanent?
Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti.
Contacted, one feels, intends, and perceives.
Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino.
So these things are tottering and toppling; they’re impermanent, perishing, and changing.
Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī”ti.
This is how consciousness exists dependent on a duality.”
end of section [35..9.. - SN 35 vagga 9 Channa: Channa] ❧
+ § – SN 35 vagga 10 Saḷa: The Sixes+ all - all
10. Saḷavagga
10. The Sixes
SN 35.94 Adantaagutta: Untamed, Unguarded
94. Adantaaguttasutta
94. Untamed, Unguarded
Sāvatthinidānaṃ.
At Sāvatthī.
“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti.
“monks, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.
Katame cha?
What six?
Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti … pe …
The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.
jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti … pe …
The field of ear contact … nose contact … tongue contact … body contact …
mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti.
The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained.
Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti”.
These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained.
Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti.
These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.
Katame cha?
What six?
Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti … pe …
The field of eye contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.
jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti … pe …
The field of ear contact … nose contact … tongue contact … body contact …
mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti.
The field of mind contact brings happiness when it’s well tamed, well guarded, well protected, and well restrained.
Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī”ti.
These six fields of contact bring happiness when they’re well tamed, well guarded, well protected, and well restrained.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Saḷeva phassāyatanāni bhikkhavo,
“monks, it’s just the six fields of contact
Asaṃvuto yattha dukkhaṃ nigacchati;
that lead the unrestrained to suffering.
Tesañca ye saṃvaraṇaṃ avedisuṃ,
Those who understand how to restrain them
Saddhādutiyā viharantānavassutā.
live with justifiable-trust as partner, uncorrupted.
Disvāna rūpāni manoramāni,
When you’ve seen pleasant sights
Athopi disvāna amanoramāni;
and unpleasant ones, too,
Manorame rāgapathaṃ vinodaye,
get rid of desire for the pleasant,
Na cāppiyaṃ meti manaṃ padosaye.
without hating what you don’t like.
Saddañca sutvā dubhayaṃ piyāppiyaṃ,
When you’ve heard sounds both liked and disliked,
Piyamhi sadde na samucchito siyā;
don’t fall under the thrall of sounds you like,
Athoppiye dosagataṃ vinodaye,
get rid of hate for the unliked,
Na cāppiyaṃ meti manaṃ padosaye.
and don’t hurt your mind by thinking of what you don’t like.
Gandhañca ghatvā surabhiṃ manoramaṃ,
When you’ve smelled a pleasant, fragrant scent,
Athopi ghatvā asuciṃ akantiyaṃ;
and one that’s foul and unpleasant,
Akantiyasmiṃ paṭighaṃ vinodaye,
get rid of aversion for the unpleasant,
Chandānunīto na ca kantiye siyā.
while not yielding to desire for the pleasant.
Rasañca bhotvāna asāditañca sāduṃ,
When you’ve enjoyed a sweet, delicious taste,
Athopi bhotvāna asādumekadā;
and sometimes those that are bitter,
Sāduṃ rasaṃ nājjhosāya bhuñje,
don’t be attached to enjoying sweet tastes,
Virodhamāsādusu nopadaṃsaye.
and don’t despise the bitter.
Phassena phuṭṭho na sukhena majje,
Don’t be intoxicated by a pleasant touch,
Dukkhena phuṭṭhopi na sampavedhe;
and don’t tremble at a painful touch.
Phassadvayaṃ sukhadukkhe upekkhe,
Look with equanimous-observation at the duality of pleasant and painful contacts,
Anānuruddho aviruddha kenaci.
without favoring or opposing anything.
Papañcasaññā itarītarā narā,
People generally let their perceptions proliferate;
Papañcayantā upayanti saññino;
perceiving and proliferating, they are attracted.
Manomayaṃ gehasitañca sabbaṃ,
When you’ve dispelled all thoughts of the lay life,
Panujja nekkhammasitaṃ irīyati.
wander intent on renunciation.
Evaṃ mano chassu yadā subhāvito,
When the mind is well developed like this regarding the six,
Phuṭṭhassa cittaṃ na vikampate kvaci;
it doesn’t waver at contacts at all.
Te rāgadose abhibhuyya bhikkhavo,
monks, those who have mastered greed and hate
Bhavattha jātimaraṇassa pāragā”ti.
go beyond birth and death.”
❧
SN 35.95 Mālukyaputta: Māluṅkyaputta
95. Mālukyaputtasutta
95. Māluṅkyaputta
Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca:
Then Venerable Māluṅkyaputta went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma.
“Well now, Māluṅkyaputta, what are we to say to the young monks,
Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṅkhittena ovādaṃ yācasī”ti.
when even an old man like you, elderly and senior, advanced in years, having reached the final stage of life, asks the Realized One for brief advice?”
“Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto.
“Sir, even though I’m an old man, elderly and senior,
Desetu me, bhante, bhagavā saṅkhittena dhammaṃ, desetu sugato saṅkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.
may the Buddha please teach me Dhamma in brief! May the Holy one please teach me in brief! Hopefully I can understand the meaning of what the Buddha says. Hopefully I can be an heir of the Buddha’s teaching!”
“Taṃ kiṃ maññasi, mālukyaputta,
“What do you think, Māluṅkyaputta?
ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?
Do you have any desire or greed or fondness for sights known by the eye that you haven’t seen, you’ve never seen before, you don’t see, and you don’t think would be seen?”
“No hetaṃ, bhante”.
“No, sir.”
“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?
“Do you have any desire or greed or affection for sounds known by the ear …
“No hetaṃ, bhante”.
“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?
smells known by the nose …
“No hetaṃ, bhante”.
“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?
tastes known by the tongue …
“No hetaṃ, bhante”.
“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?
touches known by the body …
“No hetaṃ, bhante”.
“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti?
thoughts known by the mind that you haven’t cognized, you’ve never cognized before, you don’t cognize, and you don’t think would be cognized?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati.
“In that case, when it comes to things that are to be seen, heard, thought, and cognized: in the seen will be merely the seen; in the heard will be merely the heard; in the thought will be merely the thought; in the cognized will be merely the cognized.
Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati;
When this is the case,
tato tvaṃ, mālukyaputta, na tena.
you won’t be ‘by that’.
Yato tvaṃ, mālukyaputta, na tena;
When you’re not ‘by that’,
tato tvaṃ, mālukyaputta, na tattha.
you won’t be ‘in that’.
Yato tvaṃ, mālukyaputta, na tattha;
When you’re not ‘in that’,
tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena.
you won’t be in this world or the world beyond or in between the two.
Esevanto dukkhassā”ti.
Just this is the end of suffering.”
“Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi:
“This is how I understand the detailed meaning of the Buddha’s brief statement:
‘Rūpaṃ disvā sati muṭṭhā,
‘When you see a sight, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā rūpasambhavā;
arising from sights.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Saddaṃ sutvā sati muṭṭhā,
When you hear a sound, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā saddasambhavā;
arising from sounds.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Gandhaṃ ghatvā sati muṭṭhā,
When you smell an odor, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā gandhasambhavā;
arising from smells.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Rasaṃ bhotvā sati muṭṭhā,
When you enjoy a taste, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā rasasambhavā;
arising from tastes.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Phassaṃ phussa sati muṭṭhā,
When you experience a touch, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā phassasambhavā;
arising from touches.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Dhammaṃ ñatvā sati muṭṭhā,
When you know a thought, rememberfulness is confused
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Experiencing it with a mind full of desire,
Tañca ajjhosa tiṭṭhati.
you keep clinging to it.
Tassa vaḍḍhanti vedanā,
Many feelings grow
anekā dhammasambhavā;
arising from thoughts.
Abhijjhā ca vihesā ca,
The mind is damaged
cittamassūpahaññati;
by covetousness and cruelty.
Evaṃ ācinato dukkhaṃ,
Heaping up suffering like this,
ārā nibbāna vuccati.
you’re said to be far from nirvana.
Na so rajjati rūpesu,
When you see a sight with rememberfulness,
rūpaṃ disvā paṭissato;
there’s no desire for sights.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa passato rūpaṃ,
Even as you see a sight
sevato cāpi vedanaṃ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṃ so caratī sato;
that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati saddesu,
When you hear a sound with rememberfulness,
saddaṃ sutvā paṭissato;
there’s no desire for sounds.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa suṇato saddaṃ,
Even as you hear a sound
sevato cāpi vedanaṃ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṃ so caratī sato;
that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati gandhesu,
When you smell an odor with rememberfulness,
gandhaṃ ghatvā paṭissato;
there’s no desire for smells.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa ghāyato gandhaṃ,
Even as you smell an odor
sevato cāpi vedanaṃ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṃ so caratī sato;
that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati rasesu,
Enjoying a taste with rememberfulness,
rasaṃ bhotvā paṭissato;
there’s no desire for tastes.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa sāyato rasaṃ,
Even as you savor a taste
sevato cāpi vedanaṃ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṃ so caratī sato;
that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati phassesu,
When you experience a touch with rememberfulness,
phassaṃ phussa paṭissato;
there’s no desire for touches.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa phusato phassaṃ,
Even as you experience a touch
sevato cāpi vedanaṃ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
evaṃ so caratī sato;
that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,
Reducing suffering like this,
santike nibbāna vuccati.
you’re said to be in the presence of nirvana.
Na so rajjati dhammesu,
When you know a thought with rememberfulness,
dhammaṃ ñatvā paṭissato;
there’s no desire for thoughts.
Virattacitto vedeti,
Experiencing it with a mind free of desire,
tañca nājjhosa tiṭṭhati.
you don’t keep clinging to it.
Yathāssa jānato dhammaṃ,
Even as you know a thought
Sevato cāpi vedanaṃ;
and undergo a feeling,
Khīyati nopacīyati,
you wear away, you don’t heap up:
Evaṃ so caratī sato;
that’s how to live rememberfully.
Evaṃ apacinato dukkhaṃ,
Reducing suffering like this,
Santike nibbāna vuccatī’ti.
you’re said to be in the presence of nirvana.’
Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
That’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, mālukyaputta.
“Good, good, Māluṅkyaputta!
Sādhu kho tvaṃ, mālukyaputta, mayā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāsi:
It’s good that you understand the detailed meaning of what I’ve said in brief like this.
‘Rūpaṃ disvā sati muṭṭhā,
(The Buddha repeats the verses in full.)
Piyaṃ nimittaṃ manasi karoto;
as attention latches on the pleasant aspect.
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.
Imassa kho, mālukyaputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.
This is how to understand the detailed meaning of what I said in brief.”
Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Māluṅkyaputta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Māluṅkyaputta, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end 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 panāyasmā mālukyaputto arahataṃ ahosīti.
And Venerable Māluṅkyaputta became one of the perfected.
end of section [35.95 - SN 35.95 Mālukyaputta: Māluṅkyaputta] ❧
SN 35.96 Parihānadhamma: Liable to Decline
96. Parihānadhammasutta
96. Liable to Decline
“Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni.
“monks, I will teach you who is liable to decline, who is not liable to decline, and the six fields of mastery.
Taṃ suṇātha.
Listen …
Kathañca, bhikkhave, parihānadhammo hoti?
And how is someone liable to decline?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.
When a monk sees a sight with the eye, bad, unskillful dharma arise: memories and thoughts prone to fetters.
Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:
Suppose that monk tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them. They should understand:
‘parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are declining.
Parihānañhetaṃ vuttaṃ bhagavatāti … pe ….
For this is what the Buddha calls decline.’
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti … pe …
Furthermore, when a monk hears a sound … smells an odor … tastes a flavor … feels a touch …
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.
knows a thought with the mind, bad, unskillful dharma arise: memories and thoughts prone to fetters.
Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:
If that monk tolerates them and doesn’t give them up, get rid of them, eliminate them, and obliterate them, they should understand:
‘parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are declining.
Parihānañhetaṃ vuttaṃ bhagavatāti.
For this is what the Buddha calls decline.’
Evaṃ kho, bhikkhave, parihānadhammo hoti.
That’s how someone is liable to decline.
Kathañca, bhikkhave, aparihānadhammo hoti?
And how is someone not liable to decline?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.
When a monk sees a sight with the eye, bad, unskillful dharma arise: memories and thoughts prone to fetters.
Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:
Suppose that monk doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand:
‘na parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatāti … pe ….
For this is what the Buddha calls non-decline.’
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti … pe …
Furthermore, when a monk hears a sound … smells an odor … tastes a flavor … feels a touch …
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.
knows a thought with the mind, bad, unskillful dharma arise: memories and thoughts prone to fetters.
Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā:
Suppose that monk doesn’t tolerate them but gives them up, gets rid of them, eliminates them, and obliterates them. They should understand:
‘na parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatāti.
For this is what the Buddha calls non-decline.’
Evaṃ kho, bhikkhave, aparihānadhammo hoti.
That’s how someone is not liable to decline.
Katamāni ca, bhikkhave, cha abhibhāyatanāni?
And what are the six fields of mastery?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā.
When a monk sees a sight with the eye, bad, unskillful dharma don’t arise: memories and thoughts prone to fetters.
Veditabbametaṃ, bhikkhave, bhikkhunā:
They should understand:
‘abhibhūtametaṃ āyatanaṃ’.
‘This sense field has been mastered.
Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti … pe …
For this is what the Buddha calls a field of mastery.’ …
puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
Furthermore, when a monk knows a thought with the mind, bad, unskillful dharma don’t arise: memories and thoughts prone to fetters.
Veditabbametaṃ, bhikkhave, bhikkhunā:
They should understand:
‘abhibhūtametaṃ āyatanaṃ’.
‘This sense field has been mastered.
Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti.
For this is what the Buddha calls a field of mastery.’
Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti.
These are the six fields of mastery.”
❧
SN 35.97 Pamādavihārī: One Who Lives Negligently
97. Pamādavihārīsutta
97. One Who Lives Negligently
“Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca.
“monks, I will teach you who lives negligently and who lives assiduously.
Taṃ suṇātha.
Listen …
Kathañca, bhikkhave, pamādavihārī hoti?
And how does someone live negligently?
Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati cakkhuviññeyyesu rūpesu.
When you live with the eye faculty unrestrained, your mind becomes polluted when it comes to sights known by the eye.
tassa byāsittacittassa pāmojjaṃ na hoti.
When the mind is polluted, there’s no joy.
Pāmojje asati pīti na hoti.
When there’s no joy, there’s no mental-joy.
Pītiyā asati passaddhi na hoti.
When there’s no mental-joy, there’s no pacification.
Passaddhiyā asati dukkhaṃ hoti.
When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.
The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.
When the mind is not undistractify-&-lucidifyd in samādhi, dharmas do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchati … pe …
Because dharmas have not become clear, you’re considered to live negligently.
jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu,
When you live with the ear … nose … tongue … body …
tassa byāsittacittassa … pe …
pamādavihārītveva saṅkhaṃ gacchati … pe …
manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu,
mind faculty unrestrained, your mind becomes polluted when it comes to thoughts known by the mind.
tassa byāsittacittassa pāmojjaṃ na hoti.
When the mind is polluted, there’s no joy.
Pāmojje asati pīti na hoti.
When there’s no joy, there’s no mental-joy.
Pītiyā asati passaddhi na hoti.
When there’s no mental-joy, there’s no pacification.
Passaddhiyā asati dukkhaṃ hoti.
When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.
The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.
When the mind is not undistractify-&-lucidifyd in samādhi, dharmas do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhaṃ gacchati.
Because dharmas have not become clear, you’re considered to live negligently.
Evaṃ kho, bhikkhave, pamādavihārī hoti.
That’s how someone lives negligently.
Kathañca, bhikkhave, appamādavihārī hoti?
And how does someone live assiduously?
Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu,
When you live with the eye faculty restrained, your mind doesn’t become polluted when it comes to sights known by the eye.
tassa abyāsittacittassa pāmojjaṃ jāyati.
When the mind isn’t polluted, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, mental-joy springs up.
Pītimanassa kāyo passambhati.
When the mind is full of mental-joy, the body becomes pacified.
Passaddhakāyo sukhaṃ viharati.
When the body is pacified, one feels pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.
When the mind is undistractify-&-lucidifyd in samādhi, dharmas become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhaṃ gacchati … pe …
Because dharmas have become clear, you’re considered to live assiduously.
jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati … pe …
When you live with the ear … nose … tongue … body …
appamādavihārītveva saṅkhaṃ gacchati.
Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu,
mind faculty restrained, your mind doesn’t become polluted when it comes to thoughts known by the mind.
tassa abyāsittacittassa pāmojjaṃ jāyati.
When the mind isn’t polluted, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, mental-joy springs up.
Pītimanassa kāyo passambhati.
When the mind is full of mental-joy, the body becomes pacified.
Passaddhakāyo sukhaṃ viharati.
When the body is pacified, one feels pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.
When the mind is undistractify-&-lucidifyd in samādhi, dharmas become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhaṃ gacchati.
Because dharmas have become clear, you’re considered to live assiduously.
Evaṃ kho, bhikkhave, appamādavihārī hotī”ti.
That’s how someone lives assiduously.”
❧
SN 35.98 Saṃvara: Restraint
98. Saṃvarasutta
98. Restraint
“Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca.
“monks, I will teach you who is restrained and who is unrestrained.
Taṃ suṇātha.
Listen …
Kathañca, bhikkhave, asaṃvaro hoti?
And how is someone unrestrained?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā:
If a monk approves, welcomes, and keeps clinging to them, they should understand:
‘parihāyāmi kusalehi dhammehi.
‘My skillful Dharmas are declining.
Parihānañhetaṃ vuttaṃ bhagavatā’ti … pe …
For this is what the Buddha calls decline.’
santi, bhikkhave, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā:
If a monk approves, welcomes, and keeps clinging to them, they should understand:
‘parihāyāmi kusalehi dhammehi.
‘My skillful Dharmas are declining.
Parihānañhetaṃ vuttaṃ bhagavatā’ti.
For this is what the Buddha calls decline.’
Evaṃ kho, bhikkhave, asaṃvaro hoti.
This is how someone is unrestrained.
Kathañca, bhikkhave, saṃvaro hoti?
And how is someone restrained?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā:
If a monk doesn’t approve, welcome, and keep clinging to them, they should understand:
‘na parihāyāmi kusalehi dhammehi.
‘My skillful Dharmas are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatā’ti … pe …
For this is what the Buddha calls non-decline.’
santi, bhikkhave, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā:
If a monk doesn’t approve, welcome, and keep clinging to them, they should understand:
‘na parihāyāmi kusalehi dhammehi.
‘My skillful Dharmas are not declining.
Aparihānañhetaṃ vuttaṃ bhagavatā’ti.
For this is what the Buddha calls non-decline.’
Evaṃ kho, bhikkhave, saṃvaro hotī”ti.
This is how someone is restrained.”
❧
SN 35.99 Samādhi: undistractible-lucidity
99. Samādhisutta
99. undistractible-lucidity
“Samādhiṃ, bhikkhave, bhāvetha.
“monks, develop undistractible-lucidity.
Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.
A monk who has undistractible-lucidity truly understands.
Kiñca yathābhūtaṃ pajānāti?
What do they truly understand?
‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti;
They truly understand that the eye is impermanent.
‘rūpā aniccā’ti yathābhūtaṃ pajānāti;
They truly understand that sights …
‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti;
eye consciousness …
‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti.
eye contact …
‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti … pe …
the pleasant, painful, or neutral feeling that arises conditioned by eye contact is impermanent. …
‘mano aniccan’ti yathābhūtaṃ pajānāti.
They truly understand that the mind is impermanent.
Dhammā …
They truly understand that thoughts …
manoviññāṇaṃ …
mind consciousness …
manosamphasso …
mind contact …
‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti.
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.
Samādhiṃ, bhikkhave, bhāvetha.
monks, develop undistractible-lucidity.
Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti.
A monk who has undistractible-lucidity truly understands.”
SN 35.100 Paṭisallāna: Retreat
100. Paṭisallānasutta
100. Retreat
“Paṭisallāne, bhikkhave, yogamāpajjatha.
“monks, meditate in retreat.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.
A monk in retreat truly understands.
Kiñca yathābhūtaṃ pajānāti?
What do they truly understand?
‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti;
They truly understand that the eye is impermanent.
‘rūpā aniccā’ti yathābhūtaṃ pajānāti;
They truly understand that sights …
‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti;
eye consciousness …
‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti … pe …
eye contact …
‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti.
the pleasant, painful, or neutral feeling that arises conditioned by mind contact is impermanent.
Paṭisallāne, bhikkhave, yogamāpajjatha.
monks, meditate in retreat.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti.
A monk in retreat truly understands.”
SN 35.101 Paṭhamanatumhāka: It’s Not Yours (1st)
101. Paṭhamanatumhākasutta
101. It’s Not Yours (1st)
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Cakkhu, bhikkhave, na tumhākaṃ.
The eye isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Rūpā na tumhākaṃ.
Sights …
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Cakkhuviññāṇaṃ na tumhākaṃ.
Eye consciousness …
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Cakkhusamphasso na tumhākaṃ.
Eye contact …
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.
The pleasant, painful, or neutral feeling that arises conditioned by eye contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
… pe …
Jivhā na tumhākaṃ.
The ear … nose … tongue … body …
Taṃ pajahatha.
Sā vo pahīnā hitāya sukhāya bhavissati.
Rasā na tumhākaṃ.
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Jivhāviññāṇaṃ na tumhākaṃ.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Jivhāsamphasso na tumhākaṃ.
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.
Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe ….
Mano na tumhākaṃ.
Mind isn’t yours: give it up.
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Dhammā na tumhākaṃ.
Thoughts …
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Manoviññāṇaṃ na tumhākaṃ.
Mind consciousness …
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Manosamphasso na tumhākaṃ.
Mind contact …
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya,
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.
api nu tumhākaṃ evamassa:
Would you think:
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti?
‘This person is carrying us off, burning us, or doing what they want with us?’”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.
Because that’s neither self nor belonging to self.”
“Evameva kho, bhikkhave, cakkhu na tumhākaṃ.
“In the same way, the eye isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness. …
Rūpā na tumhākaṃ …
cakkhuviññāṇaṃ …
cakkhusamphasso … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
❧
SN 35.102 Dutiyanatumhāka: It’s Not Yours (2nd)
102. Dutiyanatumhākasutta
102. It’s Not Yours (2nd)
“Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Cakkhu, bhikkhave, na tumhākaṃ.
The eye isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Rūpā na tumhākaṃ.
Sights …
Te pajahatha.
Te vo pahīnā hitāya sukhāya bhavissanti.
Cakkhuviññāṇaṃ na tumhākaṃ.
Eye consciousness …
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Cakkhusamphasso na tumhākaṃ.
Eye contact …
Taṃ pajahatha.
So vo pahīno hitāya sukhāya bhavissati … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact isn’t yours: give it up.
Taṃ pajahatha.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha.
Give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
SN 35.103 Udaka: About Uddaka
103. Udakasutta
103. About Uddaka
“Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati:
“monks, Uddaka, son of Rāma, used to say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti.
‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’
Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūlan’ti bhāsati.
Even though Uddaka, son of Rāma, was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’
Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya:
Here’s how a monk would rightly say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti.
‘Here’s the thing: the knowledge master! Here’s the thing: the conqueror of all! Here’s the thing: the boil’s root has been dug out, which was never dug out before!’
Kathañca, bhikkhave, vedagū hoti?
And how is someone a knowledge master?
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti;
It’s when a monk truly understands the six fields of contact’s origin, ending, gratification, drawback, and escape.
evaṃ kho, bhikkhave, bhikkhu vedagū hoti.
That’s how a monk is a knowledge master.
Kathañca, bhikkhave, bhikkhu sabbajī hoti?
And how is a monk a conqueror of all?
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti;
It’s when a monk comes to be freed by not grasping after truly understanding these six sense fields’ origin, ending, gratification, drawback, and escape.
evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.
That’s how a monk is a conqueror of all.
Kathañca, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti?
And how has a monk dug out the boil’s root, which was never dug out before?
Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.
‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.
‘Boil’s root’ is a term for craving.
Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā;
It’s when a monk has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.
That’s how a monk has dug out the boil’s root, which was never dug out before.
Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati:
Uddaka, son of Rāma, used to say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti.
‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’
Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati;
Even though Uddaka, son of Rāma, was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’
apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūlan’ti bhāsati.
Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya:
But that’s how a monk would rightly say:
‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’”ti.
‘This for sure is the knowledge master! This for sure is the conqueror of all! This for sure is the boil’s root dug out, never dug out before!’”
end of section [35..10.. - SN 35 vagga 10 Saḷa: The Sixes] ❧
+ § – SN 35 vagga 11 Yogakkhemi: Sanctuary+ all - all
11. Yogakkhemivagga
11. Sanctuary
Saṃyutta Nikāya 35
Linked Discourses 35
104. Yogakkhemi
104. Sanctuary
Sāvatthinidānaṃ.
At Sāvatthī.
“Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.
“monks, I will teach you an exposition of The Dharma, an explanation of one who has reached sanctuary.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo?
And what is an exposition of The Dharma, an explanation of one who has reached sanctuary?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati … pe …
He teaches meditation for giving them up. That’s why the Realized One is called one who has reached sanctuary. …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
The Realized One has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati.
He teaches meditation for giving them up. That’s why the Realized One is called one who has reached sanctuary.
Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti.
This is an exposition of The Dharma, an explanation of one who has reached sanctuary.”
SN 35.105 Upādāya: Because of Grasping
105. Upādāyasutta
105. Because of Grasping
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhan”ti?
“monks, when what exists, because of grasping what, do pleasure and pain arise in oneself?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …
“monks, when there’s an eye, because of grasping the eye, pleasure and pain arise in oneself. …
manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ.
When there’s a mind, because of grasping the mind, pleasure and pain arise in oneself.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante” … pe ….
“No, sir.” …
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body …
“Mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … manasmimpi nibbindati.
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.106 Dukkhasamudaya: The Origin of Suffering
106. Dukkhasamudayasutta
106. The Origin of Suffering
“Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and ending of suffering.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, dukkhassa samudayo?
And what, monks, is the origin of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Ayaṃ dukkhassa samudayo … pe …
This is the origin of suffering …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Phassapaccayā vedanā;
vedanāpaccayā taṇhā.
Ayaṃ dukkhassa samudayo … pe … manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.
Mind consciousness arises dependent on the mind and thoughts.
Tiṇṇaṃ saṅgati phasso.
The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Ayaṃ kho, bhikkhave, dukkhassa samudayo.
This is the origin of suffering.
Katamo ca, bhikkhave, dukkhassa atthaṅgamo?
And what is the ending of suffering?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ dukkhassa atthaṅgamo … pe …
This is the ending of suffering. …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti.
This is the ending of suffering.”
❧
SN 35.107 Lokasamudaya: The Origin of the World
107. Lokasamudayasutta
107. The Origin of the World
“Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and ending of the world.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, lokassa samudayo?
And what, monks, is the origin of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Ayaṃ kho, bhikkhave, lokassa samudayo … pe …
This is the origin of the world. …
jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ … pe …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Ayaṃ kho, bhikkhave, lokassa samudayo.
This is the origin of the world.
Katamo ca, bhikkhave, lokassa atthaṅgamo?
And what is the ending of the world?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo … pe …
This is the ending of the world. …
jivhañca paṭicca rase ca uppajjati … pe …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā … pe …
When grasping ceases …
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti.
This is the ending of the world.”
❧
SN 35.108 Seyyohamasmi: I’m Better
108. Seyyohamasmisutta
108. I’m Better
“Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?
“monks, when what exists, because of grasping what and insisting on what, do people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe ….
“Our Dharmas are rooted in the Buddha. …”
“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti … pe …
“When there’s an eye, because of grasping the eye and insisting on the eye, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. …
jivhāya sati … pe …
manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti.
When there’s a mind, because of grasping the mind and insisting on the mind, people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“No hetaṃ, bhante” … pe …
“No, sir.” …
jivhā …
niccā vā aniccā vā”ti?
“Mano nicco vā anicco vā”ti?
“Is the mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?
“But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … manasmimpi nibbindati.
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.109 Saṃyojaniya: Things Prone to Being Fettered
109. Saṃyojaniyasutta
109. Things Prone to Being Fettered
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.
“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ?
What are the things that are prone to being fettered? And what is the fetter?
Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo.
The eye is something that’s prone to being fettered.
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ … pe …
The desire and greed for it is the fetter.
jivhā saṃyojaniyo dhammo … pe …
The ear … nose … tongue … body …
mano saṃyojaniyo dhammo.
mind is something that’s prone to being fettered.
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ.
The desire and greed for it is the fetter.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti.
These are called the things that are prone to being fettered, and this is the fetter.”
SN 35.110 Upādāniya: Things Prone to Being Grasped
110. Upādāniyasutta
110. Things Prone to Being Grasped
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.
“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ?
What are the things that are prone to being grasped? And what is the grasping?
Cakkhuṃ, bhikkhave, upādāniyo dhammo.
The eye is something that’s prone to being grasped.
Yo tattha chandarāgo, taṃ tattha upādānaṃ … pe …
The desire and greed for it is the grasping.
jivhā upādāniyo dhammo … pe …
The ear … nose … tongue … body …
mano upādāniyo dhammo.
mind is something that’s prone to being grasped.
Yo tattha chandarāgo, taṃ tattha upādānaṃ.
The desire and greed for it is the grasping.
Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti.
These are called the things that are prone to being grasped, and this is the grasping.”
SN 35.111 Ajjhattikāyatanaparijānana: Complete Understanding of the Interior
111. Ajjhattikāyatanaparijānanasutta
111. Complete Understanding of the Interior
“Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
“monks, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering.
Sotaṃ …
Without directly knowing and completely understanding the ear …
ghānaṃ …
nose …
jivhaṃ …
tongue …
kāyaṃ …
body …
manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
mind, without dispassion for it and giving it up, you can’t end suffering.
Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya … pe …
By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering.
jivhaṃ …
By directly knowing and completely understanding the ear … nose … tongue …
kāyaṃ …
body …
manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.
mind, having dispassion for it and giving it up, you can end suffering.”
SN 35.112 Bāhirāyatanaparijānana: Complete Understanding of the Exterior
112. Bāhirāyatanaparijānanasutta
112. Complete Understanding of the Exterior
“Rūpe, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
“monks, without directly knowing and completely understanding sights …
Sadde …
sounds …
gandhe …
smells …
rase …
tastes …
phoṭṭhabbe …
touches …
dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.
thoughts, without dispassion for them and giving them up, you can’t end suffering.
Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya.
By directly knowing and completely understanding sights …
Sadde …
sounds …
gandhe …
smells …
rase …
tastes …
phoṭṭhabbe …
touches …
dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti.
thoughts, having dispassion for them and giving them up, you can end suffering.”
SN 35.113 Upassuti: Listening In
113. Upassutisutta
113. Listening In
Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi:
Then while the Buddha was in private retreat he spoke this exposition of The Dharma:
“cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
“Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Jivhañca paṭicca rase ca uppajjati … pe …
Ear … nose … tongue … body …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā;
Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ;
Craving is a condition for grasping.
upādānapaccayā bhavo;
Grasping is a condition for continued existence.
bhavapaccayā jāti;
Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā bhavanirodho;
When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho;
When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti … pe …
That is how this entire mass of suffering ceases.
jivhañca paṭicca rase ca uppajjati … pe …
Ear … nose … tongue … body …
manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact.
Phassapaccayā vedanā;
Contact is a condition for feeling.
vedanāpaccayā taṇhā.
Feeling is a condition for craving.
Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;
When that craving fades away and ceases with nothing left over, grasping ceases.
upādānanirodhā … pe …
When grasping ceases …
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
That is how this entire mass of suffering ceases.”
Tena kho pana samayena aññataro bhikkhu bhagavato upassuti ṭhito hoti.
Now at that time a certain monk was standing listening in on the Buddha.
Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ.
The Buddha saw him
Disvāna taṃ bhikkhuṃ etadavoca:
and said:
“assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti?
“Monk, did you hear that exposition of The Dharma?”
“Evaṃ, bhante”.
“Yes, sir.”
“Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.
“Learn that exposition of The Dharma,
Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.
memorize it,
Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ.
and remember it.
Atthasañhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti.
That exposition of The Dharma is beneficial and relates to the fundamentals of the spiritual life.”
end of section [35..11.. - SN 35 vagga 11 Yogakkhemi: Sanctuary] ❧
+ § – SN 35 vagga 12 Lokakāmaguṇa: The World and the Kinds of Sensual Stimulation+ all - all
12. Lokakāmaguṇavagga
12. The World and the Kinds of Sensual Stimulation
SN 35.114 Paṭhamamārapāsa: Māra’s Snare (1st)
114. Paṭhamamārapāsasutta
114. Māra’s Snare (1st)
“Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“monks, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—
If a monk approves, welcomes, and keeps clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.
they’re called a monk trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe ….
They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them.
Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sounds … smells … tastes … touches …
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena … pe ….
Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—
If a monk approves, welcomes, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.
they’re called a monk trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe …
They’re bound by Māra, and the Wicked One can do what he wants with them.
Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—
If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe ….
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.
Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sounds … smells … tastes … touches …
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe ….
Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—
If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti.
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.”
SN 35.115 Dutiyamārapāsa: Māra’s Snare (2nd)
115. Dutiyamārapāsasutta
115. Māra’s Snare (2nd)
“Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“monks, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—
If a monk approves, welcomes, and keeps clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.
they’re called a monk who is bound when it comes to sights known by the eye. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe ….
They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them.
Santi, bhikkhave, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati—
If a monk approves, welcomes, and keeps clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso.
they’re called a monk who is bound when it comes to thoughts known by the mind. They’re trapped in Māra’s lair, fallen under Māra’s sway, and caught in Māra’s snare.
Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato … pe ….
They’re bound by Māra’s bonds, and the Wicked One can do what he wants with them.
Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—
If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato … pe ….
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.
Santi, bhikkhave, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati—
If a monk doesn’t approve, welcome, and keep clinging to them,
ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso.
they’re called a monk not trapped in Māra’s lair, not fallen under Māra’s sway, and released from Māra’s snare.
Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti.
They’re free from Māra’s bonds, and the Wicked One cannot do what he wants with them.”
SN 35.116 Lokantagamana: Traveling to the End of the World
116. Lokantagamanasutta
116. Traveling to the End of the World
“Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
“monks, I say it’s not possible to know or see or reach the end of the world by traveling.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī”ti.
But I also say there’s no making an end of suffering without reaching the end of the world.”
Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:
Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. …
‘“nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyan”ti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti.
Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?
Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.
Let’s go to him, and ask him about this matter.”
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.
Then those monks went to Ānanda and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
“Idaṃ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti.
Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho—
nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, āvuso, amhākaṃ etadahosi:
‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Vibhajatāyasmā ānando”ti.
“May Venerable Ānanda please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;
“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.
Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati—
For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha.
That was the time to approach the Buddha and ask about this matter.
Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti.
You should have remembered it in line with the Buddha’s answer.”
“Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati—
“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma.
That was the time to approach the Buddha and ask about this matter.
Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.
We should have remembered it in line with the Buddha’s answer.
Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā ānando agaruṃ karitvā”ti.
Please explain this, if it’s no trouble.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
“Yes, reverend,” they replied.
Āyasmā ānando etadavoca:
Ānanda said this:
“Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
‘monks, I say it’s not possible to know or see or reach the end of the world by traveling.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.
But I also say there’s no making an end of suffering without reaching the end of the world.’ This is how I understand the detailed meaning of this passage for recitation.
Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī—
Whatever in the world through which you perceive the world and conceive the world
ayaṃ vuccati ariyassa vinaye loko.
is called the world in the training of the noble one.
Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī?
And through what in the world do you perceive the world and conceive the world?
Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī.
Through the eye in the world you perceive the world and conceive the world.
Sotena kho, āvuso …
Through the ear …
ghānena kho, āvuso …
nose …
jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī.
tongue …
Kāyena kho, āvuso …
body …
manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī.
mind in the world you perceive the world and conceive the world.
Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī—
Whatever in the world through which you perceive the world and conceive the world
ayaṃ vuccati ariyassa vinaye loko.
is called the world in the training of the noble one.
Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
When the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
‘monks, I say it’s not possible to know or see or reach the end of the world by traveling.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
But I also say there’s no making an end of suffering without reaching the end of the world.’ That is how I understand the detailed meaning of this summary.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.
If you wish, you may go to the Buddha and ask him about this.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
“Yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti.
Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho—
nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi.
Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha.
Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.
“And Ānanda explained the meaning to us in this manner, with these words and phrases.”
“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando.
“monks, Ānanda is astute, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ.
If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.
Eso cevetassa attho, evañca naṃ dhāreyyāthā”ti.
That is what it means, and that’s how you should remember it.”
end of section [35.116 - SN 35.116 Lokantagamana: Traveling to the End of the World] ❧
SN 35.117 Kāmaguṇa: The Kinds of Sensual Stimulation
117. Kāmaguṇasutta
117. The Kinds of Sensual Stimulation
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’.
‘My mind might often stray towards the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’.
‘In my own way I should practice assiduity, rememberfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.’
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu.
So, monks, your minds might also often stray towards the five kinds of sensual stimulation that you formerly experienced—which have passed, ceased, and perished—or to those in the present, or in the future a little.
Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo.
So in your own way you should practice assiduity, rememberfulness, and protecting the mind regarding the five kinds of sensual stimulation that I formerly experienced—which have passed, ceased, and perished.
Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
So you should understand that dimension where the eye ceases and perception of sights fades away.
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
You should understand that dimension where the ear … nose … tongue … body …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti.
mind ceases and perception of thoughts fades away.”
Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi:
Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail. …
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?
Who can explain in detail the meaning of this brief summary given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
“This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
He is capable of explaining in detail the meaning of this brief summary given by the Buddha.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.
Let’s go to him, and ask him about this matter.”
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu.
Then those monks went to Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
“Idaṃ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, āvuso, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Vibhajatāyasmā ānando”ti.
“May Venerable Ānanda please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa … pe …
“Reverends, suppose there was a person in need of heartwood. …”
vibhajatāyasmā ānando agaruṃ karitvā”ti.
"Please explain this, if it’s no trouble.”
“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Then listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
“Yes, reverend,” they replied.
Āyasmā ānando etadavoca:
Ānanda said this:
“Yaṃ kho vo, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“Reverends, the Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail:
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
mind ceases and perception of thoughts fades away.’
Imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.
And this is how I understand the detailed meaning of this summary.
Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ:
The Buddha was referring to the cessation of the six sense fields when he said:
‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
‘So you should understand that dimension where the eye ceases and perception of sights fades away. You should understand that dimension where the ear … nose … tongue … body …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
mind ceases and perception of thoughts fades away.’
Ayaṃ kho, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
The Buddha gave this brief summary, then entered his dwelling without explaining the meaning in detail.
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti.
Imassa khvāhaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
And this is how I understand the detailed meaning of this summary.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha;
If you wish, you may go to the Buddha and ask him about this.
upasaṅkamitvā etamatthaṃ puccheyyātha.
Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.
You should remember it in line with the Buddha’s answer.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
“Yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe … pe …
yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha.
Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti.
“And Ānanda explained the meaning to us in this manner, with these words and phrases.”
“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando.
“monks, Ānanda is astute, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ.
If you came to me and asked this question, I would answer it in exactly the same way as Ānanda.
Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti.
That is what it means, and that’s how you should remember it.”
end of section [35.117 - SN 35.117 Kāmaguṇa: The Kinds of Sensual Stimulation] ❧
SN 35.118 Sakkapañha: The Question of Sakka
118. Sakkapañhasutta
118. The Question of Sakka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca:
And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“Lord of gods, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
their consciousness relies on that and grasps it.
Saupādāno, devānaminda, bhikkhu no parinibbāyati … pe ….
A monk with grasping does not become nirvana'd.
Santi kho, devānaminda, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
their consciousness relies on that and grasps it.
Saupādāno, devānaminda, bhikkhu no parinibbāyati.
A monk with grasping does not become nirvana'd.
Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.
Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.
If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.
their consciousness doesn’t rely on that and grasp it.
Anupādāno, devānaminda, bhikkhu parinibbāyati … pe ….
A monk free of grasping becomes nirvana'd.
Santi kho, devānaminda, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.
If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ.
their consciousness doesn’t rely on that and grasp it.
Anupādāno, devānaminda, bhikkhu parinibbāyati.
A monk free of grasping becomes nirvana'd.
Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”
❧
SN 35.119 Pañcasikha: The Question of Pañcasikha
119. Pañcasikhasutta
119. The Question of Pañcasikha
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca:
And then the fairy Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Santi kho, pañcasikha, cakkhuviññeyyā rūpā … pe …
“Pañcasikha, there are sights known by the eye …
santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
their consciousness relies on that and grasps it.
Saupādāno, pañcasikha, bhikkhu no parinibbāyati.
A monk with grasping does not become nirvana'd.
Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.
Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā … pe …
There are sights known by the eye …
santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.
If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Anupādāno, pañcasikha, bhikkhu parinibbāyati.
A monk free of grasping becomes nirvana'd.
Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”
SN 35.120 Sāriputtasaddhivihārika: Sāriputta and the Pupil
120. Sāriputtasaddhivihārikasutta
120. Sāriputta and the Pupil
Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then a certain monk went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to him:
“saddhivihāriko, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti.
“Reverend Sāriputta, a monk pupil of mine has rejected the training and returned to a lesser life.”
“Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa.
“That’s how it is, reverend, when someone doesn’t guard the sense doors, eats too much, and is not committed to wakefulness.
‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati.
It’s not possible for such a monk to maintain the full and pure spiritual life for the rest of their life.
‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati.
But it is possible for a monk to maintain the full and pure spiritual life for the rest of their life if they guard the sense doors, eat in moderation, and are committed to wakefulness.
Kathañcāvuso, indriyesu guttadvāro hoti?
And how does someone guard the sense doors?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a monk sees a sight with the eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, āvuso, indriyesu guttadvāro hoti.
That’s how someone guards the sense doors.
Kathañcāvuso, bhojane mattaññū hoti?
And how does someone eat in moderation?
Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
It’s when a monk reflects properly on the food that they eat:
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, āvuso, bhojane mattaññū hoti.
That’s how someone eats in moderation.
Kathañcāvuso, jāgariyaṃ anuyutto hoti?
And how is someone committed to wakefulness?
Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
In the evening, they continue to practice walking and sitting meditation.
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti.
That’s how someone is committed to wakefulness.
Tasmātihāvuso, evaṃ sikkhitabbaṃ:
So you should train like this:
‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti.
‘We will guard the sense doors, eat in moderation, and be committed to wakefulness.’
Evañhi vo, āvuso, sikkhitabban”ti.
That’s how you should train.”
❧
SN 35.121 Rāhulovāda: Advice to Rāhula
121. Rāhulovādasutta
121. Advice to Rāhula
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“paripakkā kho rāhulassa vimuttiparipācaniyā dhammā;
“The qualities that ripen in freedom have ripened in Rāhula.
yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti.
Why don’t I lead him further to the ending of defilements?”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā
Then the Buddha robed up in the morning and, taking his bowl and robe, wandered for alms in Sāvatthī.
pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi:
After the meal, on his return from alms-round, he addressed Venerable Rāhula:
“gaṇhāhi, rāhula, nisīdanaṃ.
“Rāhula, get your sitting cloth.
Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti.
Let’s go to the Dark Forest for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.
“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.
Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti:
Now at that time many thousands of deities followed the Buddha, thinking:
“ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti.
“Today the Buddha will lead Rāhula further to the ending of defilements!”
Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.
Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Rāhula bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:
The Buddha said to him:
“Taṃ kiṃ maññasi, rāhula,
“What do you think, Rāhula?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”. ()
“No, sir.”
“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
eye consciousness …
“Cakkhusamphasso nicco vā anicco vā”ti?
eye contact permanent or impermanent?”
“Anicco, bhante” … pe ….
“Impermanent, sir.” …
“Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?
“Anything included in feeling, perception, co-activities, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante” … pe ….
“No, sir.”
“Jivhā niccā vā aniccā vā”ti?
“Is the ear … nose … tongue … body …
“Mano nicco vā anicco vā”ti?
mind permanent or impermanent?”
“Anicco, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Dhammā niccā vā aniccā vā”ti?
“Are thoughts …
“Manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
mind consciousness …
“Manosamphasso nicco vā anicco vā”ti?
mind contact permanent or impermanent?”
“Anicco, bhante” … pe ….
“Impermanent, sir.” …
“Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?
“Anything included in feeling, perception, co-activities, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati … pe …
“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they become disenchanted with anything included in feeling, perception, co-activities, and consciousness that arises conditioned by eye contact.
jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati … pe ….
They grow disenchanted with the ear … nose … tongue … body …
Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati.
mind, thoughts, mind consciousness, and mind contact. And they grow disenchanted with anything included in feeling, perception, co-activities, and consciousness that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi.
Satisfied, Venerable Rāhula was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci.
And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:
And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.
“Everything that has a beginning has an end.”
end of section [35.121 - SN 35.121 Rāhulovāda: Advice to Rāhula] ❧
SN 35.122 Saṃyojaniyadhamma: Things Prone to Being Fettered
122. Saṃyojaniyadhammasutta
122. Things Prone to Being Fettered
“Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca.
“monks, I will teach you the things that are prone to being fettered, and the fetter.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ?
What are the things that are prone to being fettered? And what is the fetter?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā.
These are called the things that are prone to being fettered.
Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ … pe …
The desire and greed for them is the fetter.
santi, bhikkhave, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, saṃyojaniyā dhammā.
These are called the things that are prone to being fettered.
Yo tattha chandarāgo taṃ tattha saṃyojanan”ti.
The desire and greed for them is the fetter.”
SN 35.123 Upādāniyadhamma: Things Prone to Being Grasped
123. Upādāniyadhammasutta
123. Things Prone to Being Grasped
“Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca.
“monks, I will teach you the things that are prone to being grasped, and the grasping.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ?
What are the things that are prone to being grasped? And what is the grasping?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, upādāniyā dhammā.
These are called the things that are prone to being grasped.
Yo tattha chandarāgo, taṃ tattha upādānaṃ … pe …
The desire and greed for them is the grasping.
santi, bhikkhave, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime vuccanti, bhikkhave, upādāniyā dhammā.
These are called the things that are prone to being grasped.
Yo tattha chandarāgo taṃ tattha upādānan”ti.
The desire and greed for them is the grasping.”
end of section [35..12.. - SN 35 vagga 12 Lokakāmaguṇa: The World and the Kinds of Sensual Stimulation] ❧
+ § – SN 35 vagga 13 Gahapati: Householders+ all - all
13. Gahapativagga
13. Householders
SN 35.124 Vesālī: At Vesālī
124. Vesālīsutta
124. At Vesālī
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.
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca:
Then the householder Ugga of Vesālī went up to the Buddha, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
“Householder, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
If a monk approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it.
Saupādāno, gahapati, bhikkhu no parinibbāyati … pe …
A monk with grasping does not become nirvana'd.
santi kho, gahapati, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
If a monk approves, welcomes, and keeps clinging to them, their consciousness relies on that and grasps it.
Saupādāno, gahapati, bhikkhu no parinibbāyati.
A monk with grasping does not become nirvana'd.
Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.
Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.
If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Anupādāno, gahapati, bhikkhu parinibbāyati … pe …
A monk free of grasping becomes nirvana'd.
santi kho, gahapati, jivhāviññeyyā rasā … pe …
There are sounds … smells … tastes … touches …
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ.
If a monk doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t rely on that and grasp it.
Anupādāno, gahapati, bhikkhu parinibbāyati.
A monk free of grasping becomes nirvana'd.
Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”
SN 35.125 Vajjī: In the Land of the Vajjis
125. Vajjīsutta
125. In the Land of the Vajjis
Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme.
At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi.
Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca:
Then the householder Ugga of Hatthi went up to the Buddha, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.)
(This should be told in full as in the previous discourse.)
“Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
SN 35.126 Nāḷanda: At Nālandā
126. Nāḷandasutta
126. At Nālandā
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca:
Then the householder Upāli went up to the Buddha … and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.)
(This should be told in full as in SN 35.124.)
“Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
SN 35.127 Bhāradvāja: With Bhāradvāja
127. Bhāradvājasutta
127. With Bhāradvāja
Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme.
At one time Venerable Piṇḍola Bhāradvāja was staying near Kosambi, in Ghosita’s Monastery.
Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi.
Then King Udena went up to Piṇḍola Bhāradvāja and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to him:
“ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti?
“Master Bhāradvāja, there are these young monks who are youthful, black-haired, blessed with youth, in the prime of life; and they’ve never played around with sensual pleasures. What is the cause, what is the reason why they practice the full and pure spiritual life as long as they live, maintaining it for a long time?”
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:
‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti.
‘Please, monks, think of women your mother’s age as your mother. Think of women your sister’s age as your sister. And think of women your daughter’s age as your daughter.’
Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.
This is a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”
“Lolaṃ kho, bho bhāradvāja, cittaṃ.
“But Master Bhāradvāja, the mind is wanton.
Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti.
Sometimes thoughts of desire come up even for women your mother’s age, your sister’s age, or your daughter’s age.
Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti?
Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:
‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha—
‘Please, monks, examine your own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti.
This is also a cause, great king, this is a reason why these young monks live the full and pure spiritual life for their entire life, maintaining it for a long time.”
“Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti.
“This is easy to do for those monks who have developed their physical endurance, ethics, mind, and wisdom.
Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti.
But it’s hard to do for those monks who have not developed their physical endurance, ethics, mind, and wisdom.
Appekadā, bho bhāradvāja, asubhato manasi karissāmīti subhatova āgacchati.
Sometimes I plan to focus on something as ugly, but only its beauty comes to mind.
Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā … pe … addhānañca āpādentī”ti?
Is there another cause, another reason why these young monks live the full and pure spiritual life for their entire life?”
“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena:
“Great king, this has been stated by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha:
‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha.
‘Please, monks, live with sense doors guarded.
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.
When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve its restraint.
Sotena saddaṃ sutvā … pe …
When you hear a sound with your ears …
ghānena gandhaṃ ghāyitvā …
When you smell an odor with your nose …
jivhāya rasaṃ sāyitvā …
When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When you feel a touch with your body …
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino.
When you know a thought with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’
Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.
This is also a cause, great king, this is a reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.”
“Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja.
“It’s incredible, Master Bhāradvāja, it’s amazing!
Yāva subhāsitañcidaṃ, bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena.
How well this was said by the Buddha!
Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti.
This is the real cause, this is the reason why these young monks practice the full and pure spiritual life as long as they live, maintaining it for a long time.
Ahampi kho, bho bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti.
For sometimes I too enter the harem with unprotected body, speech, mind, rememberfulness, and sense faculties. At those times powerful thoughts of desire get the better of me.
Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti.
But sometimes I enter the harem with protected body, speech, mind, rememberfulness, and sense faculties. At those times such thoughts of desire don’t get the better of me.
Abhikkantaṃ, bho bhāradvāja, abhikkantaṃ, bho bhāradvāja.
Excellent, Master Bhāradvāja! Excellent!
Seyyathāpi, bho bhāradvāja, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā bhāradvājena 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 Bhāradvāja has made The Dharma clear in many ways.
Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṃghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Bhāradvāja remember me as a lay follower who has gone for refuge for life.”
❧
SN 35.128 Soṇa: With Soṇa
128. Soṇasutta
128. With Soṇa
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca:
Then the householder Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
(Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ.)
(This should be told in full as in SN 35.118.)
Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantīti.
SN 35.129 Ghosita: With Ghosita
129. Ghositasutta
129. With Ghosita
Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami … pe … ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca:
Then the householder Ghosita went up to Venerable Ānanda, and said to him:
“‘dhātunānattaṃ, dhātunānattan’ti, bhante ānanda, vuccati.
“Sir, Ānanda, they speak of ‘the diversity of elements’.
Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti?
In what way did the Buddha speak of the diversity of elements?”
“Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ.
“Householder, the eye element is found, as are agreeable sights, and eye consciousness.
Phassaṃ paṭicca uppajjati sukhā vedanā.
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ.
The eye element is found, as are disagreeable sights, and eye consciousness.
Phassaṃ paṭicca uppajjati dukkhā vedanā.
Painful feeling arises dependent on a contact to be experienced as painful.
Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ.
The eye element is found, as are sights that are a basis for equanimous-observation, and eye consciousness.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā … pe …
Neutral feeling arises dependent on a contact to be experienced as neutral.
saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ.
The ear … nose … tongue … body …
Phassaṃ paṭicca uppajjati sukhā vedanā.
Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ.
Phassaṃ paṭicca uppajjati dukkhā vedanā.
Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā … pe …
saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ.
mind element is found, as are agreeable thoughts, and mind consciousness.
Phassaṃ paṭicca uppajjati sukhā vedanā.
Pleasant feeling arises dependent on a contact to be experienced as pleasant.
Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ.
The mind element is found, as are disagreeable thoughts, and mind consciousness.
Phassaṃ paṭicca uppajjati dukkhā vedanā.
Painful feeling arises dependent on a contact to be experienced as painful.
Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ.
The mind element is found, as are thoughts that are a basis for equanimous-observation, and mind consciousness.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā”ti.
This is how the Buddha spoke of the diversity of elements.”
SN 35.130 Hāliddikāni: With Hāliddikāni
130. Hāliddikānisutta
130. With Hāliddikāni
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.
At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain.
Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno tenupasaṅkami … pe … ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca:
Then the householder Hāliddikāni went up to Venerable Mahākaccāna … and said to him:
“vuttamidaṃ, bhante, bhagavatā:
“Sir, this was said by the Buddha:
‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan’ti.
‘Diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.’
Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti?
How does diversity of elements give rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings?”
“Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca.
“Householder, it’s when a monk sees a sight and understands it to be agreeable.
Phassaṃ paṭicca uppajjati sukhā vedanā.
There is eye consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.
Cakkhunā kho paneva rūpaṃ disvā ‘amanāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca.
Then they see a sight and understand it to be disagreeable.
Phassaṃ paṭicca uppajjati dukkhā vedanā.
There is eye consciousness; and painful feeling arises dependent on a contact to be experienced as painful.
Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca.
Then they see a sight and understand it to be a basis for equanimous-observation.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.
There is eye consciousness; and neutral feeling arises dependent on a contact to be experienced as neutral.
Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā … pe …
Furthermore, a monk hears a sound with the ear …
ghānena gandhaṃ ghāyitvā … pe …
smells an odor with the nose …
jivhāya rasaṃ sāyitvā … pe …
tastes a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …
feels a touch with the body …
manasā dhammaṃ viññāya ‘manāpaṃ itthetan’ti pajānāti manoviññāṇaṃ sukhavedaniyañca.
knows a thought with the mind and understands it to be agreeable.
Phassaṃ paṭicca uppajjati sukhā vedanā.
There is mind consciousness; and pleasant feeling arises dependent on a contact to be experienced as pleasant.
Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ itthetan’ti pajānāti manoviññāṇaṃ dukkhavedaniyañca.
Then they know a thought and understand it to be disagreeable.
Phassaṃ paṭicca uppajjati dukkhā vedanā.
There is mind consciousness; and painful feeling arises dependent on a contact to be experienced as painful.
Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca.
Then they know a thought and understand it to be a basis for equanimous-observation.
Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.
Neutral feeling arises dependent on a contact to be experienced as neutral.
Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti.
That’s how diversity of elements gives rise to diversity of contacts, and diversity of contacts gives rise to diversity of feelings.”
SN 35.131 Nakulapitu: Nakula’s Father
131. Nakulapitusutta
131. Nakula’s Father
Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:
Then the householder Nakula’s father went up to the Buddha … and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti?
“What is the cause, sir, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?
Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
What is the cause, sir, what is the reason why some sentient beings are fully nirvana'd in the present life?” …
“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
(This should be told in full as in SN 35.118.)
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
Saupādāno, gahapati, bhikkhu no parinibbāyati … pe …
santi kho, gahapati, jivhāviññeyyā rasā … pe …
santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ.
Saupādāno, gahapati, bhikkhu no parinibbāyati.
Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.
SN 35.132 Lohicca: With Lohicca
132. Lohiccasutta
132. With Lohicca
Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate araññakuṭikāyaṃ.
At one time Venerable Mahākaccāna was staying in the land of the Avantis in a wilderness hut near Makkarakaṭa.
Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti:
Then several youths, students of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a dreadful racket and all kinds of jeers.
“ime pana muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā”ti.
“These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, the Lord! They’re honored, respected, esteemed, revered, and venerated by those who pretend to inherit Vedic culture.”
Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca:
And then Mahākaccāna came out of his dwelling and said to those brahmin students:
“mā māṇavakā saddamakattha;
“Students, stop being so noisy.
dhammaṃ vo bhāsissāmī”ti.
I will speak to you on The Dharma.”
Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ.
When this was said, the students fell silent.
Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi:
Then Mahākaccāna recited these verses for them.
“Sīluttamā pubbatarā ahesuṃ,
“The brahmins of old excelled in ethics,
Te brāhmaṇā ye purāṇaṃ saranti;
and remembered the ancient traditions.
Guttāni dvārāni surakkhitāni,
Their sense doors were guarded, well protected,
Ahesuṃ tesaṃ abhibhuyya kodhaṃ.
and they had mastered anger.
Dhamme ca jhāne ca ratā ahesuṃ,
Those brahmins who remembered the ancient traditions
Te brāhmaṇā ye purāṇaṃ saranti.
enjoyed virtue and jhāna.
Ime ca vokkamma japāmaseti,
But these have lost their way. Claiming to recite,
Gottena mattā visamaṃ caranti;
they live out of balance, judging everyone by their clan.
Kodhābhibhūtā puthuattadaṇḍā,
Mastered by anger, they take up many arms,
Virajjamānā sataṇhātaṇhesu.
attacking both the strong and the weak.
Aguttadvārassa bhavanti moghā,
All is vain for someone who doesn’t guard the sense doors,
Supineva laddhaṃ purisassa vittaṃ;
like the wealth a person finds in a dream.
Anāsakā thaṇḍilasāyikā ca,
Fasting, sleeping on bare ground,
Pāto sinānañca tayo ca vedā.
bathing at dawn, the three Vedas,
Kharājinaṃ jaṭāpaṅko,
rough hides, dreadlocks, and dirt,
mantā sīlabbataṃ tapo;
hymns, precepts and observances, and self-mortification,
Kuhanā vaṅkadaṇḍā ca,
those fake bent staffs,
udakācamanāni ca;
and rinsing with water.
Vaṇṇā ete brāhmaṇānaṃ,
These emblems of the brahmins
katā kiñcikkhabhāvanā.
are only used to generate profits.
Cittañca susamāhitaṃ,
A mind that’s serene,
vippasannamanāvilaṃ;
clear and undisturbed,
Akhilaṃ sabbabhūtesu,
kind to all creatures:
so maggo brahmapattiyā”ti.
that’s the path to attainment of Brahmā!”
Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ:
Then those students, offended and upset, went to the brahmin Lohicca and said to him:
“yagghe bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante ekaṃsena apavadati, paṭikkosatī”ti?
“Please, master, you should know this. The ascetic Mahākaccāna condemns and rejects outright the hymns of the brahmins!”
Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano.
When they said this, Lohicca was offended and upset.
Atha kho lohiccassa brāhmaṇassa etadahosi:
Then he thought:
“na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ paribhāseyyaṃ.
“But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these students.
Yannūnāhaṃ upasaṅkamitvā puccheyyan”ti.
Why don’t I go and ask him about it?”
Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi.
Then the brahmin Lohicca together with those students went to Venerable Mahākaccāna and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to Mahākaccāna:
“āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti?
“Master Kaccāna, did several young students of mine come by here collecting firewood?”
“Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti.
“They did, brahmin.”
“Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti?
“But did you have some discussion with them?”
“Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti.
“I did.”
“Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti?
“But what kind of discussion did you have with them?”
“Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo:
“This is the discussion I had with these students.”
‘Sīluttamā pubbatarā ahesuṃ,
(Mahākaccāna repeats the verses.)
Te brāhmaṇā ye purāṇaṃ saranti;
… pe …
Akhilaṃ sabbabhūtesu,
So maggo brahmapattiyā’ti.
“‘Aguttadvāro’ti bhavaṃ kaccāno āha.
“Master Kaccāna spoke of someone who doesn’t guard the sense doors.
Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti?
How do you define someone who doesn’t guard the sense doors?”
“Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso
“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso
When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Evaṃ kho, brāhmaṇa, aguttadvāro hotī”ti.
That’s how someone doesn’t guard the sense doors.”
“Acchariyaṃ, bho kaccāna, abbhutaṃ, bho kaccāna.
“It’s incredible, Master Kaccāna, it’s amazing!
Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.
How accurately you’ve explained someone whose sense doors are unguarded!
‘Guttadvāro’ti bhavaṃ kaccāno āha.
You also spoke of someone who does guard the sense doors.
Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti?
How do you define someone who does guard the sense doors?”
“Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso
“Brahmin, take someone who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso
When they know a thought with their mind, if it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Evaṃ kho, brāhmaṇa, guttadvāro hotī”ti.
That’s how someone guards the sense doors.”
“Acchariyaṃ, bho kaccāna, abbhutaṃ, bho kaccāna.
“It’s incredible, Master Kaccāna, it’s amazing!
Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto.
How accurately you’ve explained someone whose sense doors are guarded!
Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna.
Excellent, Master Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena 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 Kaccāna has made The Dharma clear in many ways.
Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.
From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.
Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu.
Please come to my family just as you go to the families of the lay followers in Makkarakaṭa.
Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.
The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.”
end of section [35.132 - SN 35.132 Lohicca: With Lohicca] ❧
SN 35.133 Verahaccāni: Verahaccāni
133. Verahaccānisutta
133. Verahaccāni
Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane.
At one time Venerable Udāyī was staying near Kāmaṇḍā in the brahmin Todeyya’s mango grove.
Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi.
Then a boy who was a student of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
When the greetings and polite conversation were over, he sat down to one side.
Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
Udāyī educated, encouraged, fired up, and inspired that student with a Dhamma talk.
Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca:
Then that student went to the brahmin lady of the Verahaccāni clan and said to her:
“yagghe, bhoti, jāneyyāsi.
“Please, madam, you should know this.
Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti.
The ascetic Udāyī teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.”
“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti.
“Then, student, invite him in my name for tomorrow’s meal.”
“Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca:
“Yes, madam,” he replied. He went to Udāyī and said:
“adhivāsetu kira, bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti.
“Sir, may Master Udāyī please accept an offering of tomorrow’s meal from my teacher’s wife, the brahmin lady of the Verahaccāni clan.”
Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.
Udāyī consented in silence.
Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then when the night had passed, Udāyī robed up in the morning and, taking his bowl and robe, went to the brahmin lady’s home, and sat down on the seat spread out.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then the brahmin lady served and satisfied Udāyī with her own hands with a variety of delicious foods.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca:
When Udāyī had eaten and washed his hand and bowl, she put on a pair of shoes, sat on a high seat, covered her head, and said to him:
“bhaṇa, samaṇa, dhamman”ti.
“Ascetic, preach the Dhamma.”
“Bhavissati, bhagini, samayo”ti vatvā uṭṭhāyāsanā pakkami.
“There will be an occasion for that, sister,” he replied, then got up from his seat and left.
Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi.
For a second time that student went to Venerable Udāyī …
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.
Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.
Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca:
And for a second time that student went to the brahmin lady of the Verahaccāni clan …
“yagghe, bhoti, jāneyyāsi.
Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti.
“Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi.
She said to him: “You keep praising the ascetic Udāyī like this.
Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto”ti.
But when I asked him to preach the Dhamma he just said that there would be an occasion for that, and then he got up and left.”
“Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca:
“Madam, that’s because you put on a pair of shoes, sat on a high seat, and covered your head before inviting him to teach.
‘bhaṇa, samaṇa, dhamman’ti.
Dhammagaruno hi te bhavanto dhammagāravā”ti.
For the masters respect The Dharma.”
“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti.
“Then, student, invite him in my name for tomorrow’s meal.”
“Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca:
“Yes, madam,” he replied. …
“adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti.
Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.
Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then the brahmin lady served and satisfied Udāyī with her own hands with a variety of delicious foods.
Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca:
When Udāyī had eaten and washed his hand and bowl, she took off her shoes, sat on a low seat, uncovered her head, and said to him:
“kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti?
“Sir, when what exists do the perfected ones declare that there is pleasure and pain? When what doesn’t exist do the perfected ones not declare that there is pleasure and pain?”
“Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti … pe …
“Sister, when there’s an eye, the perfected ones declare that there is pleasure and pain. When there’s no eye, the perfected ones don’t declare that there is pleasure and pain.
jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti … pe ….
When there’s an ear … nose … tongue … body …
Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti.
mind, the perfected ones declare that there is pleasure and pain. When there’s no mind, the perfected ones don’t declare that there is pleasure and pain.”
Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca:
When he said this, the brahmin lady said to Udāyī:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena udāyinā 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, Venerable Udāyī has made The Dharma clear in many ways.
Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Venerable Udāyī remember me as a lay follower who has gone for refuge for life.”
end of section [35..13.. - SN 35 vagga 13 Gahapati: Householders] ❧
+ § – SN 35 vagga 14 Devadaha: At Devadaha+ all - all
14. Devadahavagga
14. At Devadaha
SN 35.134 Devadaha: At Devadaha
134. Devadahasutta
134. At Devadaha
Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.
At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi.
“When it comes to the six fields of contact, monks, I don’t say that all monks have work to do with assiduity, nor do I say that none of them have work to do with assiduity.
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi.
I say that, when it comes to the six fields of contact, monks don’t have work to do with assiduity if they are perfected, with defilements ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment.
Taṃ kissa hetu?
Why is that?
Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ.
They’ve done their work with assiduity, and are incapable of negligence.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi.
I say that, when it comes to the six fields of contact, monks do have work to do with assiduity if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.
Taṃ kissa hetu?
Why is that?
Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi.
There are sights known by the eye that are pleasant and also those that are unpleasant.
Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti.
Though experiencing them again and again they don’t occupy the mind.
Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
Their vigor is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi.
Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi … pe …
Seeing this fruit of assiduity, I say that those monks have work to do with assiduity when it comes to the six fields of contact. …
santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi.
There are thoughts known by the mind that are pleasant and also those that are unpleasant.
Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti.
Though experiencing them again and again they don’t occupy the mind.
Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
Their vigor is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi.
Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmī”ti.
Seeing this fruit of assiduity, I say that those monks have work to do with assiduity when it comes to the six fields of contact.”
SN 35.135 Khaṇa: Opportunity
135. Khaṇasutta
135. Opportunity
“Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave,
“You’re fortunate, monks, so very fortunate,
khaṇo vo paṭiladdho brahmacariyavāsāya.
to have the opportunity to live the spiritual life.
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā.
I’ve seen the hell called ‘the six fields of contact’.
Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ.
There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Yaṃ kiñci sotena saddaṃ suṇāti … pe …
Whatever sound you hear …
yaṃ kiñci ghānena gandhaṃ ghāyati … pe …
Whatever odor you smell …
yaṃ kiñci jivhāya rasaṃ sāyati … pe …
Whatever flavor you taste …
yaṃ kiñci kāyena phoṭṭhabbaṃ phusati … pe …
Whatever touch you feel …
yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ.
Whatever thought you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave,
You’re fortunate, monks, so very fortunate,
khaṇo vo paṭiladdho brahmacariyavāsāya.
to have the opportunity to live the spiritual life.
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā.
I’ve seen the heaven called ‘the six fields of contact’.
Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ … pe …
There, whatever sight you see with your eye is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.
yaṃ kiñci jivhāya rasaṃ sāyati … pe …
Whatever sound … odor … flavor … touch …
yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ.
Whatever thought you know with your mind is likable, not unlikable; desirable, not undesirable; pleasant, not unpleasant.
Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave,
You’re fortunate, monks, so very fortunate,
khaṇo vo paṭiladdho brahmacariyavāsāyā”ti.
to have the opportunity to live the spiritual life.”
SN 35.136 Paṭhamarūpārāma: Liking Sights (1st)
136. Paṭhamarūpārāmasutta
136. Liking Sights (1st)
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā.
“monks, gods and humans like sights, they love them and enjoy them.
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
But when sights perish, fade away, and cease, gods and humans live in suffering.
Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā.
Gods and humans like sounds …
Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Gandhārāmā …
smells …
rasārāmā …
tastes …
phoṭṭhabbārāmā …
touches …
dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā.
thoughts, they love them and enjoy them.
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
But when thoughts perish, fade away, and cease, gods and humans live in suffering.
Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito.
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them.
Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.
When sights perish, fade away, and cease, the Realized One lives happily.
Saddānaṃ …
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sounds …
gandhānaṃ …
smells …
rasānaṃ …
tastes …
phoṭṭhabbānaṃ …
touches …
dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito.
thoughts, so he doesn’t like, love, or enjoy them.
Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”.
When thoughts perish, fade away, and cease, the Realized One lives happily.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Rūpā saddā rasā gandhā,
“Sights, sounds, tastes, smells,
phassā dhammā ca kevalā;
touches and thoughts, the lot of them—
Iṭṭhā kantā manāpā ca,
they’re likable, desirable, and pleasurable
yāvatatthīti vuccati.
as long as you can say that they exist.
Sadevakassa lokassa,
In all the world with its gods,
ete vo sukhasammatā;
this is reckoned as happiness.
Yattha cete nirujjhanti,
And where they cease
taṃ tesaṃ dukkhasammataṃ.
this is reckoned as suffering.
Sukhaṃ diṭṭhamariyebhi,
The noble ones have seen that happiness
sakkāyassa nirodhanaṃ;
is the cessation of identity.
Paccanīkamidaṃ hoti,
Those who see
sabbalokena passataṃ.
contradict the whole world.
Yaṃ pare sukhato āhu,
What others say is happiness
tadariyā āhu dukkhato;
the noble ones say is suffering.
Yaṃ pare dukkhato āhu,
What others say is suffering
tadariyā sukhato vidū.
the noble ones say is happiness.
Passa dhammaṃ durājānaṃ,
See, this Dharma is hard to understand,
sammūḷhettha aviddasu;
it confuses the ignorant.
Nivutānaṃ tamo hoti,
Those who don’t see are closed off;
andhakāro apassataṃ.
for them, all is blind darkness.
Satañca vivaṭaṃ hoti,
But those who see are open;
āloko passatāmiva;
for the good, it is light.
Santike na vijānanti,
Though it’s right there, the unskilled fools
maggā dhammassa akovidā.
don’t understand The Dharma.
Bhavarāgaparetebhi,
They’re mired in desire to be reborn,
bhavarāgānusārībhi;
flowing along the stream of lives,
Māradheyyānupannehi,
mired in Māra’s dominion:
nāyaṃ dhammo susambudho.
this Dharma isn’t easy for them to understand.
Ko nu aññatra mariyebhi,
Who, apart from the noble ones,
Padaṃ sambuddhumarahati;
is qualified to understand this state?
Yaṃ padaṃ sammadaññāya,
When they’ve rightly understood it,
Parinibbanti anāsavā”ti.
they’re nirvana'd without defilements.”
end of section [35.136 - SN 35.136 Paṭhamarūpārāma: Liking Sights (1st)] ❧
SN 35.137 Dutiyarūpārāma: Liking Sights (2nd)
137. Dutiyarūpārāmasutta
137. Liking Sights (2nd)
“Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā.
“monks, gods and humans like sights, they love them and enjoy them.
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
But when sights perish, fade away, and cease, gods and humans live in suffering. …
Saddārāmā …
gandhārāmā …
rasārāmā …
phoṭṭhabbārāmā …
dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā.
Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti.
Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito.
The Realized One has truly understood the origin, ending, gratification, drawback, and escape of sights, so he doesn’t like, love, or enjoy them.
Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati.
When sights perish, fade away, and cease, the Realized One lives happily. …”
Saddānaṃ …
gandhānaṃ …
rasānaṃ …
phoṭṭhabbānaṃ …
dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito.
Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī”ti.
SN 35.138 Paṭhamanatumhāka: Not Yours (1st)
138. Paṭhamanatumhākasutta
138. Not Yours (1st)
“Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha.
The eye isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe …
Giving it up will be for your welfare and happiness.
jivhā na tumhākaṃ; taṃ pajahatha.
The ear … nose … tongue … body …
Sā vo pahīnā hitāya sukhāya bhavissati … pe …
mano na tumhākaṃ; taṃ pajahatha.
mind isn’t yours: give it up.
So vo pahīno hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa:
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Would you think:
‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti?
‘This person is carrying us off, burning us, or doing what they want with us?’”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.
Because that’s neither self nor belonging to self.”
“Evameva kho, bhikkhave, cakkhu na tumhākaṃ; taṃ pajahatha.
“In the same way, the eye isn’t yours: give it up.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati … pe …
Giving it up will be for your welfare and happiness.
jivhā na tumhākaṃ; taṃ pajahatha.
The ear … nose … tongue … body …
Sā vo pahīnā hitāya sukhāya bhavissati … pe …
mano na tumhākaṃ; taṃ pajahatha.
mind isn’t yours: give it up.
So vo pahīno hitāya sukhāya bhavissatī”ti.
Giving it up will be for your welfare and happiness.”
SN 35.139 Dutiyanatumhāka: Not Yours (2nd)
139. Dutiyanatumhākasutta
139. Not Yours (2nd)
“Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha.
“monks, give up what’s not yours.
Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.
Giving it up will be for your welfare and happiness.
Kiñca, bhikkhave, na tumhākaṃ?
And what isn’t yours?
Rūpā, bhikkhave, na tumhākaṃ;
Sights aren’t yours: give them up.
te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti.
Giving them up will be for your welfare and happiness.
Saddā …
Sounds …
gandhā …
smells …
rasā …
tastes …
phoṭṭhabbā …
touches …
dhammā na tumhākaṃ; te pajahatha.
thoughts aren’t yours: give them up.
Te vo pahīnā hitāya sukhāya bhavissanti.
Giving it up will be for your welfare and happiness.
Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭha … pe …
Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove …
evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha.
In the same way, sights aren’t yours: give them up.
Te vo pahīnā hitāya sukhāya bhavissantī”ti ….
Giving them up will be for your welfare and happiness. …”
SN 35.140 Ajjhattaaniccahetu: Interior and Cause Are Impermanent
140. Ajjhattaaniccahetusutta
140. Interior and Cause Are Impermanent
“Cakkhuṃ, bhikkhave, aniccaṃ.
“monks, the eye is impermanent.
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco.
The cause and condition that gives rise to the eye is also impermanent.
Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati … pe …
Since the eye is produced by what is impermanent, how could it be permanent?
jivhā aniccā.
The ear … nose … tongue … body …
Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco.
Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati … pe …
mano anicco.
mind is impermanent.
Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco.
The cause and condition that gives rise to the mind is also impermanent.
Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati.
Since the mind is produced by what is impermanent, how could it be permanent?
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati … pe … jivhāyapi nibbindati … pe … manasmimpi nibbindati,
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, ear, nose, tongue, body, and mind.
nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
SN 35.141 Ajjhattadukkhahetu: Interior and Cause Are Suffering
141. Ajjhattadukkhahetusutta
141. Interior and Cause Are Suffering
“Cakkhuṃ, bhikkhave, dukkhaṃ.
“monks, the eye is suffering.
Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho.
The cause and condition that gives rise to the eye is also suffering.
Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati … pe …
Since the eye is produced by what is suffering, how could it be happiness?
jivhā dukkhā.
The ear … nose … tongue … body …
Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho.
Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati … pe …
mano dukkho.
mind is suffering.
Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho.
The cause and condition that gives rise to the mind is also suffering.
Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati.
Since the mind is produced by what is suffering, how could it be happiness?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 35.142 Ajjhattānattahetu: Interior and Cause Are Not-Self
142. Ajjhattānattahetusutta
142. Interior and Cause Are Not-Self
“Cakkhuṃ, bhikkhave, anattā.
“monks, the eye is not-self.
Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā.
The cause and condition that gives rise to the eye is also not-self.
Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati … pe …
Since the eye is produced by what is not-self, how could it be self?
jivhā anattā.
The ear … nose … tongue … body …
Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā.
Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati … pe …
mano anattā.
mind is not-self.
Yopi hetu yopi paccayo manassa uppādāya, sopi anattā.
The cause and condition that gives rise to the mind is also not-self.
Anattasambhūto, bhikkhave, mano kuto attā bhavissati.
Since the mind is produced by what is not-self, how could it be self?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 35.143 Bāhirāniccahetu: Exterior and Cause Are Impermanent
143. Bāhirāniccahetusutta
143. Exterior and Cause Are Impermanent
“Rūpā, bhikkhave, aniccā.
“monks, sights are impermanent.
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco.
The cause and condition that gives rise to sights is also impermanent.
Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti.
Since sights are produced by what is impermanent, how could they be permanent?
Saddā …
Sounds …
gandhā …
Smells …
rasā …
Tastes …
phoṭṭhabbā …
Touches …
dhammā aniccā.
Thoughts are impermanent.
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco.
The cause and condition that gives rise to thoughts is also impermanent.
Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti.
Since thoughts are produced by what is impermanent, how could they be permanent?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 35.144 Bāhiradukkhahetu: Exterior and Cause Are Suffering
144. Bāhiradukkhahetusutta
144. Exterior and Cause Are Suffering
“Rūpā, bhikkhave, dukkhā.
“monks, sights are suffering.
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho.
The cause and condition that gives rise to sights is also suffering.
Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti.
Since sights are produced by what is suffering, how could they be happiness?
Saddā …
Sounds …
gandhā …
Smells …
rasā …
Tastes …
phoṭṭhabbā …
Touches …
dhammā dukkhā.
Thoughts are suffering.
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho.
The cause and condition that gives rise to thoughts is also suffering.
Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti.
Since thoughts are produced by what is suffering, how could they be happiness?
Evaṃ passaṃ … pe …
Seeing this …
nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘… there is no return to any state of existence.’”
SN 35.145 Bāhirānattahetu: Exterior and Cause Are Not-Self
145. Bāhirānattahetusutta
145. Exterior and Cause Are Not-Self
“Rūpā, bhikkhave, anattā.
“monks, sights are not-self.
Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā.
The cause and condition that gives rise to sights is also not-self.
Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti.
Since sights are produced by what is not-self, how could they be self?
Saddā …
Sounds …
gandhā …
Smells …
rasā …
Tastes …
phoṭṭhabbā …
Touches …
dhammā anattā.
Thoughts are not-self.
Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā.
The cause and condition that gives rise to thoughts is also not-self.
Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti.
Since thoughts are produced by what is not-self, how could they be self?
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi … gandhesupi … rasesupi … phoṭṭhabbesupi … dhammesupi nibbindati.
Seeing this …
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
end of section [35..14.. - SN 35 vagga 14 Devadaha: At Devadaha] ❧
+ § – SN 35 vagga 15 Navapurāṇa: The Old and the New+ all - all
15. Navapurāṇavagga
15. The Old and the New
SN 35.146 Kammanirodha: The Cessation of Action
146. Kammanirodhasutta
146. The Cessation of Action
“Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ.
“monks, I will teach you old action, new action, the cessation of action, and the practice that leads to the cessation of action.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti.
Listen and pay close attention, I will speak. …
Katamañca, bhikkhave, purāṇakammaṃ?
And what is old action?
Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ … pe …
The eye is old action. It should be seen as produced by co-activities and intentions, as something to be felt.
jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā … pe …
The ear … nose … tongue … body …
mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo.
mind is old action. It should be seen as produced by co-activities and intentions, as something to be felt.
Idaṃ vuccati, bhikkhave, purāṇakammaṃ.
This is called old action.
Katamañca, bhikkhave, navakammaṃ?
And what is new action?
Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ.
The deeds you currently perform by way of body, speech, and mind: this is called new action.
Katamo ca, bhikkhave, kammanirodho?
And what is the cessation of action?
Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho.
When you experience freedom due to the cessation of deeds by body, speech, and mind: this is called the cessation of action.
Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā?
And what’s the practice that leads to the cessation of action?
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 vuccati, bhikkhave, kammanirodhagāminī paṭipadā.
This is called the practice that leads to the cessation of action.
Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā.
So, monks, I’ve taught you old action, new action, the cessation of action, and the practice that leads to the cessation of action.
Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
SN 35.147 Aniccanibbānasappāya: The Impermanent as Conducive to nirvana
147. Aniccanibbānasappāyasutta
147. The Impermanent as Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …
Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
And what is that practice that’s conducive to nirvana?
Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati … pe …
It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.
jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati … pe …
They see that the ear … nose … tongue … body …
mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati.
mind, thoughts, mind-consciousness, and mind contact are impermanent. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This is that practice that’s conducive to nirvana.”
SN 35.148 Dukkhanibbānasappāya: The Suffering as Conducive to nirvana
148. Dukkhanibbānasappāyasutta
148. The Suffering as Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …
Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
And what is that practice that’s conducive to nirvana?
Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati … pe …
It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering.
jivhā dukkhāti passati … pe …
They see that the ear … nose … tongue … body …
mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati.
mind, thoughts, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This is that practice that’s conducive to nirvana.”
SN 35.149 Anattanibbānasappāya: Not-Self as Conducive to nirvana
149. Anattanibbānasappāyasutta
149. Not-Self as Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …
Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
And what is that practice that’s conducive to nirvana?
Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati … pe …
It’s when a monk sees that the eye, sights, eye consciousness, and eye contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also not-self.
mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati.
They see that the ear … nose … tongue … body … mind, thoughts, mind-consciousness, and mind contact are not-self. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also not-self.
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This is that practice that’s conducive to nirvana.”
SN 35.150 Nibbānasappāyapaṭipadā: A Practice Conducive to nirvana
150. Nibbānasappāyapaṭipadāsutta
150. A Practice Conducive to nirvana
“Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.
“monks, I will teach you a practice that’s conducive to nirvana.
Taṃ suṇātha … pe …
Listen …
katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?
And what is that practice that’s conducive to nirvana?
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
cakkhu niccaṃ vā aniccaṃ vā”ti?
Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Rūpā niccā vā aniccā vā”ti?
“Are sights …
“Cakkhuviññāṇaṃ …
eye consciousness …
cakkhusamphasso … pe …
eye contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?
The pleasant, painful, or neutral feeling that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they grow disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati … pe …
Being disenchanted, desire fades away. When desire fades away they’re freed. …
nāparaṃ itthattāyāti pajānāti.
They understand: ‘… there is no return to any state of existence.’
Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti.
This is that practice that’s conducive to nirvana.”
❧
SN 35.151 Antevāsika: A Student
151. Antevāsikasutta
151. A Student
“Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati anācariyakaṃ.
“monks, this spiritual life is lived without a resident student and without a teaching master.
Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu viharati.
A monk who lives with a resident student and a teaching master lives in suffering and discomfort.
Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati.
A monk who lives without a resident student and a teaching master lives in happiness and comfort.
Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati?
And how does a monk who lives with a resident student and a teaching master live in suffering and discomfort?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
When a monk sees a sight with the eye, bad, unskillful dharma arise: memories and thoughts prone to fetters.
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti.
Those qualities reside within. Since they have bad unskillful Dharmas residing within,
Tasmā santevāsikoti vuccati.
they’re said to have a resident student.
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti.
Those qualities master them. Since they’re mastered by bad unskillful Dharmas,
Tasmā sācariyakoti vuccati … pe ….
they’re said to have a teaching master.
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
Furthermore, when a monk hears … smells … tastes … touches …
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti.
Tasmā santevāsikoti vuccati.
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati … pe ….
Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
knows a thought with the mind, bad, unskillful dharma arise: memories and thoughts prone to fetters.
Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti.
Those qualities reside within. Since they have bad unskillful Dharmas residing within,
Tasmā santevāsikoti vuccati.
they’re said to have a resident student.
Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti.
Those qualities master them. Since they’re mastered by bad unskillful Dharmas,
Tasmā sācariyakoti vuccati.
they’re said to have a teaching master.
Evaṃ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.
That’s how a monk who lives with a resident student and a teaching master lives in suffering and discomfort.
Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati?
And how does a monk who lives without a resident student and a teaching master live in happiness and comfort?
Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
When a monk sees a sight with the eye, bad, unskillful dharma don’t arise: memories and thoughts prone to fetters.
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti.
Those qualities don’t reside within. Since they don’t have bad unskillful Dharmas residing within,
Tasmā anantevāsikoti vuccati.
they’re said to not have a resident student.
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti.
Those qualities don’t master them. Since they’re not mastered by bad unskillful Dharmas,
Tasmā anācariyakoti vuccati … pe ….
they’re said to not have a teaching master.
Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
Furthermore, when a monk hears … smells … tastes … touches …
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti.
Tasmā anantevāsikoti vuccati.
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati … pe ….
Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā.
knows a thought with the mind, bad, unskillful dharma don’t arise: memories and thoughts prone to fetters.
Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti.
Those qualities don’t reside within. Since they don’t have bad unskillful Dharmas residing within,
Tasmā anantevāsikoti vuccati.
they’re said to not have a resident student.
Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti.
Those qualities don’t master them. Since they’re not mastered by bad unskillful Dharmas,
Tasmā anācariyakoti vuccati.
they’re said to not have a teaching master.
Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati.
That’s how a monk who lives without a resident student and a teaching master lives in happiness and comfort.
Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati.
This spiritual life is lived without a resident student and without a teaching master.
Anācariyakaṃ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati.
A monk who lives with a resident student and a teaching master lives in suffering and discomfort.
Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī”ti.
A monk who lives without a resident student and a teaching master lives in happiness and comfort.”
❧
SN 35.152 Kimatthiyabrahmacariya: What’s the Purpose of the Spiritual Life?
152. Kimatthiyabrahmacariyasutta
152. What’s the Purpose of the Spiritual Life?
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti?
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
You should answer them:
‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti.
‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
If wanderers who follow other paths were to ask you:
‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti?
‘Reverends, what is that suffering?’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
You should answer them:
‘Cakkhu kho, āvuso, dukkhaṃ;
‘The eye is suffering.
tassa pariññāya bhagavati brahmacariyaṃ vussati.
The purpose of living the spiritual life under the Buddha is to completely understand this.
Rūpā dukkhā;
Sights …
tesaṃ pariññāya bhagavati brahmacariyaṃ vussati.
Cakkhuviññāṇaṃ dukkhaṃ;
Eye consciousness …
tassa pariññāya bhagavati brahmacariyaṃ vussati.
Cakkhusamphasso dukkho;
Eye contact …
tassa pariññāya bhagavati brahmacariyaṃ vussati.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ;
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering.
tassa pariññāya bhagavati brahmacariyaṃ vussati … pe …
The purpose of living the spiritual life under the Buddha is to completely understand this.
jivhā dukkhā …
The ear … nose … tongue … body …
mano dukkho;
mind …
tassa pariññāya bhagavati brahmacariyaṃ vussati …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ;
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering.
tassa pariññāya bhagavati brahmacariyaṃ vussati.
The purpose of living the spiritual life under the Buddha is to completely understand this.
Idaṃ kho, āvuso, dukkhaṃ;
This is that suffering.
yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti.
The purpose of living the spiritual life under the Buddha is to completely understand this.’
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”
SN 35.153 Atthinukhopariyāya: Is There a Method?
153. Atthinukhopariyāyasutta
153. Is There a Method?
“Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya:
“monks, is there a method—apart from justifiable-trust, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment? That is:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “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.”’”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya:
“There is a method—apart from justifiable-trust, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is:
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti.
‘I understand: “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.”’
Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya … pe … aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?
And what is that method?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti;
Take a monk who sees a sight with the eye. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’
asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti.
When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’
Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?
Since this is so, are these things understood by justifiable-trust, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”
“No hetaṃ, bhante”.
“No, sir.”
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?
“Aren’t they understood by seeing them with wisdom?”
“Evaṃ, bhante”.
“Yes, sir.”
“Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti:
“This is a method—apart from justifiable-trust, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is:
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti … pe ….
‘I understand: “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.”’
Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ … pe … rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti.
Furthermore, a monk hears a sound … smells an odor … tastes a flavor … feels a touch …
Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?
“No hetaṃ, bhante”.
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?
“Evaṃ, bhante”.
“Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti: ‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti … pe ….
Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti;
knows a thought with the mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’
asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti.
When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’
Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti?
Since this is so, are these things understood by justifiable-trust, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?”
“No hetaṃ, bhante”.
“No, sir.”
“Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti?
“Aren’t they understood by seeing them with wisdom?”
“Evaṃ, bhante”.
“Yes, sir.”
“Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti:
“This too is a method—apart from justifiable-trust, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration—that a monk can rely on to declare their enlightenment. That is:
‘“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāmī’ti.
‘I understand: “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.”’”
❧
SN 35.154 Indriyasampanna: Endowed With Faculties
154. Indriyasampannasutta
154. Endowed With Faculties
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘indriyasampanno, indriyasampanno’ti, bhante, vuccati.
“Sir, they speak of someone who is ‘accomplished regarding the faculties’.
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?
How is someone accomplished regarding the faculties defined?”
“Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati … pe …
“monk, if someone meditates observing rise and fall in the eye faculty, they grow disenchanted with the eye faculty.
jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati … pe …
If they meditate observing rise and fall in the ear faculty … nose faculty … tongue faculty … body faculty …
manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati.
mind faculty, they grow disenchanted with the mind faculty.
Nibbindaṃ virajjati … pe … vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. … When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti.
This is how someone who is accomplished regarding the faculties is defined.”
SN 35.155 Dhammakathikapuccha: A Dhamma Speaker
155. Dhammakathikapucchasutta
155. A Dhamma Speaker
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘dhammakathiko, dhammakathiko’ti, bhante, vuccati.
“Sir, they speak of a ‘Dhamma speaker’.
Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?
How is a Dhamma speaker defined?”
“Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
“If a monk teaches Dhamma for disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya … pe …
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding the eye, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.
jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya … pe …
If a monk teaches Dhamma for disenchantment with the ear … nose … tongue … body …
manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya.
mind, for its fading away and cessation, they’re qualified to be called a ‘monk who speaks on Dhamma’.
Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya.
If they practice for disenchantment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘monk who practices in line with The Dharma’.
Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti.
If they’re freed by not grasping by disenchantment, dispassion, and cessation regarding the mind, they’re qualified to be called a ‘monk who has attained nirvana in this very life’.”
end of section [35..15.. - SN 35 vagga 15 Navapurāṇa: The Old and the New] ❧
+ § – SN 35 vagga 16 Nandikkhaya: The End of Relishing+ all - all
16. Nandikkhayavagga
16. The End of Relishing
SN 35.156 Ajjhattanandikkhaya: The Interior and the End of Relishing
156. Ajjhattanandikkhayasutta
156. The Interior and the End of Relishing
“Aniccaṃyeva, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa hoti sammādiṭṭhi.
“monks, the eye really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati … pe …
When relishing and greed end, the mind is said to be well freed.
aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi.
The ear … nose … tongue … body …
Sammā passaṃ nibbindati.
Nandikkhayā rāgakkhayo;
rāgakkhayā … pe …
cittaṃ suvimuttanti vuccati … pe …
aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi.
mind really is impermanent. A monk sees that it is impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is said to be well freed.”
SN 35.157 Bāhiranandikkhaya: The Exterior and the End of Relishing
157. Bāhiranandikkhayasutta
157. The Exterior and the End of Relishing
“Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi.
“monks, sights really are impermanent. A monk sees that they are impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is said to be well freed.
Anicceyeva, bhikkhave, bhikkhu sadde …
Sounds …
gandhe …
Smells …
rase …
Tastes …
phoṭṭhabbe …
Touches …
dhamme aniccāti passati, sāssa hoti sammādiṭṭhi.
Thoughts really are impermanent. A monk sees that they are impermanent: that’s their right view.
Sammā passaṃ nibbindati.
Seeing rightly, they grow disenchanted.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is said to be well freed.”
SN 35.158 Ajjhattaaniccanandikkhaya: Focus, the Interior, and the End of Relishing
158. Ajjhattaaniccanandikkhayasutta
158. Focus, the Interior, and the End of Relishing
“Cakkhuṃ, bhikkhave, yoniso manasi karotha, cakkhāniccatañca yathābhūtaṃ samanupassatha.
“monks, properly attend to the eye. Truly see the impermanence of the eye.
Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati.
When a monk does this, they grow disenchanted with the eye.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is said to be well freed.
Sotaṃ, bhikkhave, yoniso manasi karotha …
Properly attend to the ear …
ghānaṃ …
nose …
jivhaṃ, bhikkhave, yoniso manasi karotha, jivhāniccatañca yathābhūtaṃ samanupassatha.
tongue …
Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati.
Nandikkhayā rāgakkhayo;
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.
Kāyaṃ …
body …
manaṃ, bhikkhave, yoniso manasi karotha, manāniccatañca yathābhūtaṃ samanupassatha.
mind. Truly see the impermanence of the mind.
Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati.
When a monk does this, they grow disenchanted with the mind.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is said to be well freed.”
SN 35.159 Bāhiraaniccanandikkhaya: Focus, the Exterior, and the End of Relishing
159. Bāhiraaniccanandikkhayasutta
159. Focus, the Exterior, and the End of Relishing
“Rūpe, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha.
“monks, properly attend to sights. Truly see the impermanence of sights.
Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati.
When a monk does this, they grow disenchanted with sights.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends. When greed ends, relishing ends.
rāgakkhayā nandikkhayo.
Nandirāgakkhayā cittaṃ suvimuttanti vuccati.
When relishing and greed end, the mind is said to be well freed.
Sadde …
Properly attend to sounds …
gandhe …
smells …
rase …
tastes …
phoṭṭhabbe …
touches …
dhamme, bhikkhave, yoniso manasi karotha, dhammāniccatañca yathābhūtaṃ samanupassatha.
thoughts. Truly see the impermanence of thoughts.
Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati.
When a monk does this, they grow disenchanted with thoughts.
Nandikkhayā rāgakkhayo;
When relishing ends, greed ends.
rāgakkhayā nandikkhayo.
When greed ends, relishing ends.
Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti.
When relishing and greed end, the mind is said to be well freed.”
SN 35.160 Jīvakambavanasamādhi: On undistractible-lucidity at Jīvaka’s Mango Grove
160. Jīvakambavanasamādhisutta
160. On undistractible-lucidity at Jīvaka’s Mango Grove
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti … pe …
“samādhiṃ, bhikkhave, bhāvetha.
“monks, develop undistractible-lucidity.
Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati.
For a monk with undistractible-lucidity, things become truly clear.
Kiñca yathābhūtaṃ okkhāyati?
And what becomes truly clear?
Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati … pe …
It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent.
jivhā aniccāti yathābhūtaṃ okkhāyati … pe …
It becomes truly clear that the ear … nose … tongue … body …
mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati … pe …
mind, thoughts, mind consciousness, and mind contact are impermanent.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati.
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.
Samādhiṃ, bhikkhave, bhāvetha.
monks, develop undistractible-lucidity.
Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti.
For a monk with undistractible-lucidity, things become truly clear.”
SN 35.161 Jīvakambavanapaṭisallāna: On Retreat at Jīvaka’s Mango Grove
161. Jīvakambavanapaṭisallānasutta
161. On Retreat at Jīvaka’s Mango Grove
Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane.
At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove.
Tatra kho bhagavā bhikkhū āmantesi … pe …
There the Buddha addressed the monks:
“paṭisallāne, bhikkhave, yogamāpajjatha.
“monks, meditate in retreat.
Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati.
For a monk who meditates in retreat, things become truly clear.
Kiñca yathābhūtaṃ okkhāyati?
And what becomes truly clear?
Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati … pe …
It becomes truly clear that the eye, sights, eye consciousness, and eye contact are impermanent. And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is impermanent. …
mano aniccoti yathābhūtaṃ okkhāyati, dhammā …
It becomes truly clear that the mind, thoughts, mind consciousness, and mind contact are impermanent.
manoviññāṇaṃ …
manosamphasso …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati.
And it also becomes truly clear that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is impermanent.
Paṭisallāne, bhikkhave, yogamāpajjatha.
monks, meditate in retreat.
Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti.
For a monk who meditates in retreat, things become truly clear.”
SN 35.162 Koṭṭhikaanicca: With Koṭṭhita on Impermanence
162. Koṭṭhikaaniccasutta
162. With Koṭṭhita on Impermanence
Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca:
Then Venerable Mahākoṭṭhita went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo.
“Koṭṭhita, you should give up desire for what is impermanent.
Kiñca, koṭṭhika, aniccaṃ?
And what is impermanent?
Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo.
The eye,
Rūpā aniccā; tatra te chando pahātabbo.
sights,
Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo.
eye consciousness,
Cakkhusamphasso anicco; tatra te chando pahātabbo.
and eye contact are impermanent: you should give up desire for them.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo … pe …
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also impermanent: you should give up desire for it.
jivhā aniccā; tatra te chando pahātabbo.
The ear … nose … tongue … body …
Rasā aniccā; tatra te chando pahātabbo.
Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo.
Jivhāsamphasso anicco; tatra te chando pahātabbo.
Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo … pe …
mano anicco; tatra te chando pahātabbo.
The mind,
Dhammā aniccā; tatra te chando pahātabbo.
thoughts,
Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo.
mind consciousness,
Manosamphasso anicco; tatra te chando pahātabbo.
and mind contact are impermanent: you should give up desire for them.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also impermanent: you should give up desire for it.
Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo”ti.
Koṭṭhita, you should give up desire for what is impermanent.”
SN 35.163 Koṭṭhikadukkha: With Koṭṭhita on Suffering
163. Koṭṭhikadukkhasutta
163. With Koṭṭhita on Suffering
Atha kho āyasmā mahākoṭṭhiko … pe … bhagavantaṃ etadavoca:
Then Venerable Mahākoṭṭhita … said to the Buddha:
“sādhu me, bhante … pe … vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, assiduous, ardent, and resolute.”
“Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo.
“Koṭṭhita, you should give up desire for what is suffering.
Kiñca, koṭṭhika, dukkhaṃ?
And what is suffering?
Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo.
The eye,
Rūpā dukkhā; tatra te chando pahātabbo.
sights,
Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.
eye consciousness,
Cakkhusamphasso dukkho; tatra te chando pahātabbo.
and eye contact are suffering: you should give up desire for them.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo … pe …
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it.
jivhā dukkhā; tatra te chando pahātabbo … pe …
The ear … nose … tongue … body …
mano dukkho; tatra te chando pahātabbo.
The mind,
Dhammā dukkhā; tatra te chando pahātabbo.
thoughts,
Manoviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo.
mind consciousness,
Manosamphasso dukkho; tatra te chando pahātabbo.
and mind contact are suffering: you should give up desire for them.
Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it.
Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo”ti.
Koṭṭhita, you should give up desire for what is suffering.”
SN 35.164 Koṭṭhikaanatta: With Koṭṭhita on Not-Self
164. Koṭṭhikaanattasutta
164. With Koṭṭhita on Not-Self
Ekamantaṃ … pe …
vihareyyanti.
“Yo kho, koṭṭhika, anattā tatra te chando pahātabbo.
“Koṭṭhita, you should give up desire for what is not-self.
Ko ca, koṭṭhika, anattā?
And what is not-self?
Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo.
The eye,
Rūpā anattā; tatra te chando pahātabbo.
sights,
Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo.
eye consciousness,
Cakkhusamphasso anattā; tatra te chando pahātabbo.
and eye contact are not-self: you should give up desire for them.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo … pe …
The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also not-self: You should give up desire for it.
jivhā anattā; tatra te chando pahātabbo … pe …
The ear … nose … tongue … body …
mano anattā; tatra te chando pahātabbo.
The mind,
Dhammā anattā; tatra te chando pahātabbo.
thoughts,
Manoviññāṇaṃ …
mind consciousness,
manosamphasso …
and mind contact …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo.
The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also not-self: you should give up desire for it.
Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti.
Koṭṭhita, you should give up desire for what is not-self.”
SN 35.165 Micchādiṭṭhipahāna: Giving Up Wrong View
165. Micchādiṭṭhipahānasutta
165. Giving Up Wrong View
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …
Then a monk went up to the Buddha …
ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca:
and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī”ti?
“Sir, how does one know and see so that wrong view is given up?”
“Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati.
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as impermanent, wrong view is given up. …
Rūpe aniccato jānato passato micchādiṭṭhi pahīyati.
Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati.
Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati.
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as impermanent, wrong view is given up.
Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī”ti.
This is how to know and see so that wrong view is given up.”
SN 35.166 Sakkāyadiṭṭhipahāna: Giving Up Identity View
166. Sakkāyadiṭṭhipahānasutta
166. Giving Up Identity View
Atha kho aññataro bhikkhu … pe …
Then a monk went up to the Buddha …
etadavoca:
and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī”ti?
“Sir, how does one know and see so that identity view is given up?”
“Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati.
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, identity view is given up. …
Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati.
Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati.
Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati … pe …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati.
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, identity view is given up.
Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī”ti.
This is how to know and see so that identity view is given up.”
SN 35.167 Attānudiṭṭhipahāna: Giving Up View of Self
167. Attānudiṭṭhipahānasutta
167. Giving Up View of Self
Atha kho aññataro bhikkhu … pe …
Then a monk went up to the Buddha …
etadavoca:
and said to him:
“kathaṃ nu kho, bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī”ti?
“Sir, how does one know and see so that view of self is given up?”
“Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati.
“monk, knowing and seeing the eye, sights, eye consciousness, and eye contact as not-self, view of self is given up. …
Rūpe anattato jānato passato attānudiṭṭhi pahīyati.
Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati.
Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati.
Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati … pe …
jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati … pe …
manaṃ anattato jānato passato attānudiṭṭhi pahīyati.
Dhamme …
manoviññāṇaṃ …
manosamphassaṃ …
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī”ti.
And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as not-self, view of self is given up.”
end of section [35..16.. - SN 35 vagga 16 Nandikkhaya: The End of Relishing] ❧
+ § – SN 35 vagga 17 Saṭṭhipeyyāla: Sixty Abbreviated Texts+ all - all
17. Saṭṭhipeyyālavagga
17. Sixty Abbreviated Texts
SN 35.168 Ajjhattaaniccachanda: Desire for the Impermanent Interior
168. Ajjhattaaniccachandasutta
168. Desire for the Impermanent Interior
“Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo.
“monks, you should give up desire for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Cakkhu, bhikkhave, aniccaṃ; tatra vo chando pahātabbo … pe …
The eye, ear, nose, tongue, body, and mind are impermanent:
jivhā aniccā; tatra vo chando pahātabbo … pe …
mano anicco; tatra vo chando pahātabbo.
you should give up desire for them.
Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo”ti.
You should give up desire for what is impermanent.”
SN 35.169 Ajjhattaaniccarāga: Greed for the Impermanent Interior
169. Ajjhattaaniccarāgasutta
169. Greed for the Impermanent Interior
“Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo.
“monks, you should give up greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Cakkhu, bhikkhave, aniccaṃ;
The eye, ear, nose, tongue, body, and mind are impermanent …”
tatra vo rāgo pahātabbo … pe …
jivhā aniccā;
tatra vo rāgo pahātabbo … pe …
mano anicco;
tatra vo rāgo pahātabbo.
Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo”ti.
SN 35.170 Ajjhattaaniccachandarāga: Desire and Greed for the Impermanent Interior
170. Ajjhattaaniccachandarāgasutta
170. Desire and Greed for the Impermanent Interior
“Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo.
“monks, you should give up desire and greed for what is impermanent.
Kiñca, bhikkhave, aniccaṃ?
And what is impermanent?
Cakkhu, bhikkhave, aniccaṃ;
The eye, ear, nose, tongue, body, and mind are impermanent …”
tatra vo chandarāgo pahātabbo … pe …
jivhā aniccā;
tatra vo chandarāgo pahātabbo … pe …
mano anicco;
tatra vo chandarāgo pahātabbo.
Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo”ti.
171–173. Dukkhachandādisutta
171–173. Desire, Etc. for the Suffering Interior
“Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
“monks, you should give up desire … greed … desire and greed for what is suffering.
Kiñca, bhikkhave, dukkhaṃ?
And what is suffering?
Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo … pe …
The eye, ear, nose, tongue, body, and mind are suffering …”
jivhā dukkhā … pe …
mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.
Yaṃ, bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.
❧
+ § – SN 35 vagga 18 Samudda: The Ocean+ all - all
18. Samuddavagga
18. The Ocean
Saṃyutta Nikāya 35
Linked Discourses 35
SN 35.228 Paṭhamasamudda: The Ocean (1st)
228. Paṭhamasamuddasutta
228. The Ocean (1st)
“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.
“monks, an uneducated ordinary person speaks of the ocean.
Neso, bhikkhave, ariyassa vinaye samuddo.
But that’s not the ocean in the training of the noble one.
Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.
That’s just a large body of water, a large sea of water.
Cakkhu, bhikkhave, purisassa samuddo;
For a person, the eye is an ocean,
tassa rūpamayo vego.
and its currents are made of sights.
Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;
Someone who can withstand those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its sharks, and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo … pe …
Crossed over, the brahmin stands on the far shore.
jivhā, bhikkhave, purisassa samuddo;
For a person, the ear … nose … tongue … body …
tassa rasamayo vego.
Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo … pe …
mano, bhikkhave, purisassa samuddo;
mind is an ocean,
tassa dhammamayo vego.
and its currents are made of thoughts.
Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;
Someone who can withstand those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its sharks, and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti.
Crossed over, the brahmin stands on the far shore.”
Idamavoca … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,
“A knowledge master who’s crossed the ocean so hard to cross,
Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;
with its sharks and monsters, its waves, whirlpools, and dangers;
Sa vedagū vusitabrahmacariyo,
they’ve completed the spiritual journey, and gone to the end of the world,
Lokantagū pāragatoti vuccatī”ti.
they’re called ‘one who has gone beyond’.”
SN 35.229 Dutiyasamudda: The Ocean (2nd)
229. Dutiyasamuddasutta
229. The Ocean (2nd)
“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.
“monks, an uneducated ordinary person speaks of the ocean.
Neso, bhikkhave, ariyassa vinaye samuddo.
But that’s not the ocean in the training of the noble one.
Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.
That’s just a large body of water, a large sea of water.
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.
This is called the ocean in the training of the noble one.
Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati … pe ….
And it’s here that this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
Santi, bhikkhave, jivhāviññeyyā rasā … pe … santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sounds … smells … tastes … touches … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.
This is called the ocean in the training of the noble one.
Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti.
And it’s here that this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
Yassa rāgo ca doso ca,
Those who have discarded
Avijjā ca virājitā;
greed, hate, and ignorance
So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,
have crossed the ocean so hard to cross,
Saūmibhayaṃ duttaraṃ accatari.
with its sharks and monsters, its waves and dangers.
Saṅgātigo maccujaho nirupadhi,
They’ve got over clinging, given up death, and have no attachments.
Pahāsi dukkhaṃ apunabbhavāya;
They’ve given up suffering, so there are no more future lives.
Atthaṅgato so na puneti,
They’ve come to an end, and cannot be measured;
Amohayī maccurājanti brūmī”ti.
and they’ve confounded the King of Death, I say.”
SN 35.230 Bāḷisikopama: The Simile of the Fisherman
230. Bāḷisikopamasutta
230. The Simile of the Fisherman
“Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya.
“monks, suppose a fisherman was to cast a baited hook into a deep lake.
Tamenaṃ aññataro āmisacakkhu maccho gileyya.
Seeing the bait, a fish would swallow it.
Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.
And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.
Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya pāṇinaṃ.
In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures.
Katame cha?
What six?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato … pe …
they’re called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.
santi, bhikkhave, jivhāviññeyyā rasā … pe ….
There are sounds … smells … tastes … touches …
Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.
If a monk approves, welcomes, and keeps clinging to them,
Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.
they’re called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.
Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato … pe ….
If a monk doesn’t approve, welcome, and keep clinging to them, they’re called a monk who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do what he wants with them.
Santi, bhikkhave, jivhāviññeyyā rasā … pe ….
There are sounds … smells … tastes … touches …
Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato”ti.
If a monk doesn’t approve, welcome, and keep clinging to them, they’re called a monk who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do what he wants with them.”
SN 35.231 Khīrarukkhopama: The Simile of the Latex-Producing Tree
231. Khīrarukkhopamasutta
231. The Simile of the Latex-Producing Tree
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.
“monks, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe ….
Because they still have greed, hate, and delusion, and have not given them up.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe ….
When it comes to sounds … smells … tastes … touches …
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.
thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.
Because they still have greed, hate, and delusion, and have not given them up.
Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako.
Suppose there was a latex-producing tree—such as a bodhi, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling.
Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?
If a man were to chop it here and there with a sharp axe, would latex come out?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kissa hetu”?
Why is that?
“Yañhi, bhante, khīraṃ taṃ atthī”ti.
Because it still has latex.”
“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.
“In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe ….
Because they still have greed, hate, and delusion, and have not given them up.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe ….
When it comes to sounds … smells … tastes … touches …
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.
thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.
Because they still have greed, hate, and delusion, and have not given them up.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.
Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe ….
Because they have no greed, hate, and delusion left, and have given them up.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe … manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.
When it comes to sounds … smells … tastes … touches … thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno.
Because they have no greed, hate, and delusion left, and have given them up.
Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko.
Suppose there was a latex-producing tree—such as a bodhi, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit.
Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?
If a man were to chop it here and there with a sharp axe, would latex come out?”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Yañhi, bhante, khīraṃ taṃ natthī”ti.
Because it has no latex left.”
“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.
“In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe ….
Because they have no greed, hate, and delusion left, and have given them up.
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe ….
When it comes to sounds … smells … tastes … touches …
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.
thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?
Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno”ti.
Because they have no greed, hate, and delusion left, and have given them up.”
❧
SN 35.232 Koṭṭhika: With Koṭṭhita
232. Koṭṭhikasutta
232. With Koṭṭhita
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ … pe …
“Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye?
jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ … pe …
Is the ear … nose … tongue … body …
mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?
mind the fetter of thoughts, or are thoughts the fetter of the mind?”
“Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.
“Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …
The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ.
The ear … nose … tongue … body …
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
The fetter there is the desire and greed that arises from the pair of them.
Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.
Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:
Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, āvuso”.
“No, reverend.
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ.
The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.
The yoke there is the single harness or yoke that they’re yoked by.”
Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …
The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ … pe …
The ear … nose … tongue … body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.
The fetter there is the desire and greed that arises from the pair of them.
Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;
However, since this is not the case, but
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya … pe ….
the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
If the ear … nose … tongue … body …
Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya … pe ….
Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.
mind were the fetter of thoughts, or if thoughts were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;
However, since this is not the case, but
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.
the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
Imināpetaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.
This too is a way to understand how this is so.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ … pe …
na jivhā rasānaṃ saṃyojanaṃ … pe …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.
Saṃvijjati kho, āvuso, bhagavato cakkhu.
The Buddha has an eye
Passati bhagavā cakkhunā rūpaṃ.
with which he sees a sight.
Chandarāgo bhagavato natthi.
But he has no desire and greed,
Suvimuttacitto bhagavā.
for his mind is well freed.
Saṃvijjati kho, āvuso, bhagavato sotaṃ.
The Buddha has an ear …
Suṇāti bhagavā sotena saddaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato ghānaṃ.
nose …
Ghāyati bhagavā ghānena gandhaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato jivhā.
tongue …
Sāyati bhagavā jivhāya rasaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato kāyo.
The Buddha has a body
Phusati bhagavā kāyena phoṭṭhabbaṃ.
with which he experiences touch.
Chandarāgo bhagavato natthi.
But he has no desire and greed,
Suvimuttacitto bhagavā.
for his mind is well freed.
Vijānāti bhagavā manasā dhammaṃ.
The Buddha knows thought with his mind.
Chandarāgo bhagavato natthi.
But he has no desire and greed,
Suvimuttacitto bhagavā.
for his mind is well freed.
Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;
This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.
The fetter there is the desire and greed that arises from the pair of them.
Na sotaṃ …
The ear …
na ghānaṃ …
nose …
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ;
tongue …
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
Na kāyo …
body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti.
The fetter there is the desire and greed that arises from the pair of them.”
end of section [35.232 - SN 35.232 Koṭṭhika: With Koṭṭhita] ❧
SN 35.233 Kāmabhū: With Kāmabhū
233. Kāmabhūsutta
233. With Kāmabhū
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme.
At one time the venerables Ānanda and Kāmabhū were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ … pe …
“Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye?
jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ … pe …
Is the ear … nose … tongue … body …
mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?
mind the fetter of thoughts, or are thoughts the fetter of the mind?”
“Na kho, āvuso kāmabhū, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.
“Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ … pe …
The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ … pe …
The ear … nose … tongue … body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
The fetter there is the desire and greed that arises from the pair of them.
Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.
Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:
Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, āvuso”.
“No, reverend.
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ.
The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ.
The yoke there is the single harness or yoke that they’re yoked by.”
Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ … pe …
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
na jivhā … pe …
The ear … nose … tongue … body …
na mano … pe …
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti.
The fetter there is the desire and greed that arises from the pair of them.”
SN 35.234 Udāyī: With Udāyī
234. Udāyīsutta
234. With Udāyī
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme.
At one time the venerables Ānanda and Udāyī were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:
“Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self.
‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti?
Is it possible to explain consciousness in the same way? To teach, assert, establish, open, analyze, and make it clear how consciousness is not-self?”
“Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:
‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti.
“It is possible, Reverend Udāyī.
“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?
Does eye consciousness arise dependent on the eye and sights?”
“Evamāvuso”ti.
“Yes, reverend.”
“Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā”ti?
“If the cause and condition that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti … pe ….
“In this way, too, it can be understood how consciousness is not-self.
“Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti?
Does ear … nose … tongue … body …
“Evamāvuso”ti.
“Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā”ti?
“No hetaṃ, āvuso”.
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti … pe ….
“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?
mind consciousness arise dependent on the mind and thoughts?”
“Evamāvuso”ti.
“Yes, reverend.”
“Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā”ti?
“If the cause and condition that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?”
“No hetaṃ, āvuso”.
“No, reverend.”
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’ti.
“In this way, too, it can be understood how consciousness is not-self.
Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ.
Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and flawlessly grown. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.
Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati.
In the same way, a monk sees these six fields of contact as neither self nor belonging to self.
So evaṃ asamanupassanto na kiñci loke upādiyati.
So seeing, they don’t grasp anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.
They understand: ‘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.’”
❧
SN 35.235 Ādittapariyāya: The Explanation on Burning
235. Ādittapariyāyasutta
235. The Explanation on Burning
“Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.
“monks, I will teach you an exposition of The Dharma on burning.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo?
And what is the exposition of The Dharma on burning?
Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye.
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
nirayaṃ vā, tiracchānayoniṃ vā.
hell or the animal realm.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.
I speak having seen this drawback.
Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your ear faculty with a sharp iron spike …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.
Varaṃ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your nose faculty with a sharp nail cutter …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.
Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your tongue faculty with a sharp razor …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.
Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.
You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body.
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
hell or the animal realm.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.
I speak having seen this drawback.
Varaṃ, bhikkhave, sottaṃ.
You’d be better off sleeping.
Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya.
For I say that sleep is useless, fruitless, and unconsciousness for the living. But while you’re asleep you won’t fall under the sway of such thoughts that would make you create a schism in the Saṅgha.
Imaṃ khvāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.
I speak having seen this drawback.
Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:
A noble-one's-disciple reflects on this:
‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ.
‘Forget mutilating the eye faculty with a red-hot iron nail, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—
I’d better focus on the fact that
iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’.
the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.
Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ.
Forget mutilating the ear faculty with a sharp iron spike, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—
I’d better focus on the fact that
iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.
the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent.
Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ.
Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—
I’d better focus on the fact that
iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ … pe … tampi aniccaṃ.
the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by nose contact is also impermanent.
Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ.
Forget mutilating the tongue faculty with a sharp razor, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—
I’d better focus on the fact that
iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati … pe … tampi aniccaṃ.
the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by tongue contact is also impermanent.
Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ.
Forget mutilating the body faculty with a sharp spear, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—
I’d better focus on the fact that
iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ … pe … tampi aniccaṃ.
the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by body contact is also impermanent.
Tiṭṭhatu tāva sottaṃ.
Forget sleeping!
Handāhaṃ idameva manasi karomi—
I’d better focus on the fact that
iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ”.
the mind, thoughts, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …
Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they become disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.
They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti.
This is the exposition of The Dharma on burning.”
❧
SN 35.236 Paṭhamahatthapādopama: The Simile of Hands and Feet (1st)
236. Paṭhamahatthapādopamasutta
236. The Simile of Hands and Feet (1st)
“Hatthesu, bhikkhave, sati ādānanikkhepanaṃ paññāyati;
“monks, when there are hands, picking up and putting down are found.
pādesu sati abhikkamapaṭikkamo paññāyati;
When there are feet, coming and going are found.
pabbesu sati samiñjanapasāraṇaṃ paññāyati;
When there are joints, contracting and extending are found.
kucchismiṃ sati jighacchā pipāsā paññāyati.
When there’s a belly, hunger and thirst are found.
Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …
In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact.
jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …
When there’s an ear … nose … tongue … body …
manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe ….
mind, pleasure and pain arise internally conditioned by mind contact.
Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati;
When there are no hands, picking up and putting down aren’t found.
pādesu asati abhikkamapaṭikkamo na paññāyati;
When there are no feet, coming and going aren’t found.
pabbesu asati samiñjanapasāraṇaṃ na paññāyati;
When there are no joints, contracting and extending aren’t found.
kucchismiṃ asati jighacchā pipāsā na paññāyati.
When there’s no belly, hunger and thirst aren’t found.
Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …
In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati … pe …
When there’s no ear … nose … tongue … body …
manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti.
mind, pleasure and pain don’t arise internally conditioned by mind contact.”
SN 35.237 Dutiyahatthapādopama: The Simile of Hands and Feet (2nd)
237. Dutiyahatthapādopamasutta
237. The Simile of Hands and Feet (2nd)
“Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti;
“monks, when there are hands, there’s picking up and putting down.
pādesu sati abhikkamapaṭikkamo hoti;
When there are feet, there’s coming and going.
pabbesu sati samiñjanapasāraṇaṃ hoti;
When there are joints, there’s contracting and extending.
kucchismiṃ sati jighacchā pipāsā hoti.
When there’s a belly, there’s hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …
In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact.
jivhāya sati … pe …
When there’s an ear … nose … tongue … body …
manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe ….
mind, pleasure and pain arise internally conditioned by mind contact.
Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti;
When there are no hands, there’s no picking up and putting down.
pādesu asati abhikkamapaṭikkamo na hoti;
When there are no feet, there’s no coming and going.
pabbesu asati samiñjanapasāraṇaṃ na hoti;
When there are no joints, there’s no contracting and extending.
kucchismiṃ asati jighacchā pipāsā na hoti.
When there’s no belly, there’s no hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …
In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati … pe …
When there’s no ear … nose … tongue … body …
manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti.
mind, pleasure and pain don’t arise internally conditioned by mind contact.”
end of section [35..18.. - SN 35 vagga 18 Samudda: The Ocean] ❧
+ § – SN 35 vagga 19 Āsīvisa: The Simile of the Vipers+ all - all
19. Āsīvisavagga
19. The Simile of the Vipers
SN 35.238 Āsīvisopama: The Simile of the Vipers
238. Āsīvisopamasutta
238. The Simile of the Vipers
“Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā.
“monks, suppose there were four lethal poisonous vipers.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā.
‘Mister, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep.
Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ.
But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain.
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.
So then, mister, do what has to be done.’
Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha.
Then that man, terrified of those four poisonous vipers, would flee this way or that.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti.
‘Mister, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!”
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.
So then, mister, do what has to be done.’
Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha.
Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti.
‘Mister, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!”
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.
So then, mister, do what has to be done.’
Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha.
Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.
So passeyya suññaṃ gāmaṃ.
He’d see an empty village.
Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya.
But whatever house he enters is vacant, deserted, and empty.
Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya.
And whatever vessel he touches is vacant, hollow, and empty.
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti.
‘Mister, there are bandits who raid villages, and they’re striking now.
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.
So then, mister, do what has to be done.’
Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha.
Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.
So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ.
He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril.
Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.
But there’s no ferryboat or bridge for crossing over.
Atha kho, bhikkhave, tassa purisassa evamassa:
Then that man thought:
‘ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.
Yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyyan’ti.
‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’
Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.
And so that man did exactly that. Having crossed over and gone beyond, the brahmin stands on the far shore.
Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.
Ayañcettha attho—
And this is the point.
cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ—
‘Four lethal poisonous vipers’ is a term for the four primary elements:
pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.
the elements of earth, water, fire, and air.
Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ—
‘Five deadly enemies’ is a term for the five grasping aggregates, that is:
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.
form, feeling, perception, co-activities, and consciousness.
Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.
‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed.
Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.
‘Empty village’ is a term for the six interior sense fields.
Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati … pe …
If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty.
jivhāto cepi naṃ, bhikkhave … pe …
If an astute, competent, clever person investigates this in relation to the ear … nose … tongue … body …
manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.
mind, it appears vacant, hollow, and empty.
Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.
‘Bandits who raid villages’ is a term for the six exterior sense fields.
Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu;
The eye is struck by both agreeable and disagreeable sights.
sotaṃ, bhikkhave … pe …
The ear …
ghānaṃ, bhikkhave … pe …
nose …
jivhā, bhikkhave, haññati manāpāmanāpesu rasesu;
tongue …
kāyo, bhikkhave … pe …
body …
mano, bhikkhave, haññati manāpāmanāpesu dhammesu.
mind is struck by both agreeable and disagreeable thoughts.
Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ—
‘Large sea’ is a term for the four floods:
kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.
the floods of sensual pleasures, desire to be reborn, views, and ignorance.
Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.
‘The near shore that’s dubious and perilous’ is a term for identity.
Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.
‘The far shore, a sanctuary free of peril’ is a term for nirvana.
Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—
‘The raft’ is a term for the noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.
‘Paddling with hands and feet’ is a term for being energetic.
Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacanan”ti.
‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.”
end of section [35.238 - SN 35.238 Āsīvisopama: The Simile of the Vipers] ❧
SN 35.239 Rathopama: The Simile of the Chariot
239. Rathopamasutta
239. The Simile of the Chariot
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya.
“monks, when a monk has three qualities they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.
Katamehi tīhi?
What three?
Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.
They guard the sense doors, eat in moderation, and are committed to wakefulness.
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?
And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī;
When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati, saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati.
In the same way, a monk trains to protect, control, tame, and pacify these six senses.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.
That’s how a monk guards the sense doors.
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti?
And how does a monk eat in moderation?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
It’s when a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Seyyathāpi, bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya;
It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load.
evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
In the same way, a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.
That’s how a monk eats in moderation.
Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti?
And how is a monk committed to wakefulness?
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
In the evening, they continue to practice walking and sitting meditation.
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti.
This is how a monk is committed to wakefulness.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.
When a monk has these three qualities they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”
❧
SN 35.240 Kummopama: The Simile of the Tortoise
240. Kummopamasutta
240. The Simile of the Tortoise
“Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi.
“Once upon a time, monks, a tortoise was grazing along the bank of a river in the afternoon.
Siṅgālopi kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi.
At the same time, a jackal was also hunting along the river bank.
Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ.
The tortoise saw the jackal off in the distance hunting,
Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati.
so it drew its limbs and neck inside its shell, and kept still and silent.
Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ.
But the jackal also saw the tortoise off in the distance grazing.
Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi:
So it went up to the tortoise and waiting nearby, thinking:
‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti.
‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’
Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.
But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability.
Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito:
In the same way, Māra the Wicked is always waiting nearby, thinking:
‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ … pe …
‘Hopefully I can find a vulnerability in the eye,
jivhāto vā otāraṃ labheyyaṃ … pe …
ear, nose, tongue, body, or
manato vā otāraṃ labheyyan’ti.
mind.’
Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha.
That’s why you should live with sense doors guarded.
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.
When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …
When you hear a sound with your ears …
ghānena gandhaṃ ghāyitvā …
When you smell an odor with your nose …
jivhāya rasaṃ sāyitvā …
When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When you feel a touch with your body …
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.
When you know a thought with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.
Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno—
When you live with your sense doors restrained, Māra will leave you disappointed, since he can’t find a vulnerability,
kummamhāva siṅgāloti.
just like the jackal left the tortoise.
Kummova aṅgāni sake kapāle,
A monk should collect their thoughts
Samodahaṃ bhikkhu manovitakke;
as a tortoise draws its limbs into its shell.
Anissito aññamaheṭhayāno,
Independent, not disturbing others,
Parinibbuto nūpavadeyya kañcī”ti.
someone who’s nirvana'd wouldn’t blame anyone.”
❧
SN 35.241 Paṭhamadārukkhandhopama: The Simile of the Tree Trunk (1st)
241. Paṭhamadārukkhandhopamasutta
241. The Simile of the Tree Trunk (1st)
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre.
At one time the Buddha was staying near Kosambi on the bank of the Ganges river.
Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ.
Seeing a large tree trunk being carried along by the current,
Disvāna bhikkhū āmantesi:
he addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti?
“monks, do you see that large tree trunk being carried along by the current of the Ganges river?”
“Evaṃ, bhante”.
“Yes, sir.”
“Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati;
“monks, assume that that tree trunk doesn’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away.
evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro.
In that case, that tree trunk will slant, slope, and incline towards the ocean.
Taṃ kissa hetu?
Why is that?
Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.
Because the current of the Ganges river slants, slopes, and inclines towards the ocean.
Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha;
In the same way, assume that you don’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away.
na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha;
evaṃ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā.
In that case, you will slant, slope, and incline towards nirvana.
Taṃ kissa hetu?
Why is that?
Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti.
Because right view slants, slopes, and inclines towards nirvana.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti?
“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”
“‘Orimaṃ tīran’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.
“‘The near shore’, monk, is a term for the six interior sense fields.
‘Pārimaṃ tīran’ti kho, bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.
‘The far shore’ is a term for the six exterior sense fields.
‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ.
‘Sinking in the middle’ is a term for desire with relishing.
‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.
‘Stranded on high ground’ is a term for the conceit ‘I am’.
Katamo ca, bhikkhu, manussaggāho?
And what’s getting taken by humans?
Idha, bhikkhu, gihīhi saṃsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.
It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business.
Ayaṃ vuccati, bhikkhu, manussaggāho.
That’s called getting taken by humans.
Katamo ca, bhikkhu, amanussaggāho?
And what’s getting taken by non-humans?
Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
It’s when someone lives the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Ayaṃ vuccati, bhikkhu, amanussaggāho.
That’s called getting taken by non-humans.
‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.
‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.
Katamo ca, bhikkhu, antopūtibhāvo?
And what’s rotting away?
Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.
It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.
This is called ‘rotting away’.”
Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti.
Now, at that time Nanda the cowherd was sitting not far from the Buddha.
Atha kho nando gopālako bhagavantaṃ etadavoca:
Then he said to the Buddha:
“ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi.
“I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī”ti.
“Well then, Nanda, return the cows to their owners.”
“Gamissanti, bhante, gāvo vacchagiddhiniyo”ti.
“Sir, the cows will go back by themselves, since they love their calves.”
“Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo”ti.
“Still, Nanda, you should return them to their owners.”
Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him:
“niyyātitā, bhante, sāmikānaṃ gāvo.
“Sir, I have returned the cows to their owners.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
May I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho … pe …
Not long after his ordination,
aññataro ca panāyasmā nando arahataṃ ahosīti.
Venerable Nanda became one of the perfected.
❧
SN 35.242 Dutiyadārukkhandhopama: The Simile of the Tree Trunk (2nd)
242. Dutiyadārukkhandhopamasutta
242. The Simile of the Tree Trunk (2nd)
Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati gaṅgāya nadiyā tīre.
At one time the Buddha was staying near Kimibilā on the bank of the Ganges river.
Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ.
Seeing a large tree trunk being carried along by the current,
Disvāna bhikkhū āmantesi:
he addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti?
“monks, do you see that large tree trunk being carried along by the current of the Ganges river?”
“Evaṃ, bhante” … pe …
“Yes, sir,” they replied. …
evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca:
When this was said, Venerable Kimbila said to the Buddha:
“kiṃ nu kho, bhante, orimaṃ tīraṃ … pe …
“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?” …
“katamo ca, kimila, antopūtibhāvo.
“And what, Kimbila, is rotting away?
Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati.
It’s when a monk has committed the kind of corrupt offence from which there is no rehabilitation.
Ayaṃ vuccati, kimila, antopūtibhāvo”ti.
This is called ‘rotting away’.”
SN 35.243 Avassutapariyāya: The Explanation on the Corrupt
243. Avassutapariyāyasutta
243. The Explanation on the Corrupt
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:
Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.
“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu.
May the Buddha be the first to use it,
Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti.
and only then will the Sakyans of Kapilavatthu use it.
Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti.
That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:
Then, knowing that the Buddha had accepted, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha and told him of their preparations, saying:
“sabbasantharisanthataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of monks. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā.
The Saṅgha of monks also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā.
The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi:
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them:
“abhikkantā kho, gotamā, ratti.
“The night is getting late, Gotamas.
Yassadāni kālaṃ maññathā”ti.
Please go at your convenience.”
“Evaṃ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
“Yes, sir,” replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi:
And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna:
“vigatathinamiddho kho, moggallāna, bhikkhusaṃgho.
“Moggallāna, the Saṅgha of monks is rid of dullness and drowsiness.
Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā.
Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;
My back is sore,
tamahaṃ āyamissāmī”ti.
I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi.
“Yes, sir,” Mahāmoggallāna replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:
There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca.
“I will teach you the explanation of the corrupt and the uncorrupted.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.
“Yes, reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“Kathaṃ, āvuso, avassuto hoti?
“And how is someone corrupt?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso,
Take a monk who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …
They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso,
know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu … pe …
This is called a monk who is corrupt when it comes to sights known by the eye,
avassuto jivhāviññeyyesu rasesu … pe …
sounds … smells … tastes … touches …
avassuto manoviññeyyesu dhammesu.
thoughts known by the mind.
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …
When a monk lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
jivhāto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …
If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.
mind he finds a vulnerability and gets hold of them.
Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ.
Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit.
Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ, labhetha aggi ārammaṇaṃ;
If a person came to it with a burning grass torch from the east,
pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya … pe …
west,
uttarāya cepi naṃ disāya … pe …
north,
dakkhiṇāya cepi naṃ disāya … pe …
south,
heṭṭhimato cepi naṃ … pe …
below,
uparimato cepi naṃ …
above,
yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ.
or from anywhere, the fire would find a vulnerability, it would get a foothold.
Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …
In the same way, when a monk lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
jivhāto cepi naṃ māro upasaṅkamati … pe …
If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.
mind he finds a vulnerability and gets hold of them.
Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi;
When a monk lives like this, they’re mastered by sights,
saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi;
sounds,
gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi;
smells,
rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi;
tastes,
phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi;
touches,
dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi.
and thoughts, they don’t master these things.
Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.
This is called a monk who has been mastered by sights, sounds, smells, tastes, touches, and thoughts. They’re mastered, not a master. Bad, unskillful Dharmas have mastered them, which are defiled, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, āvuso, avassuto hoti.
That’s how someone is corrupt.
Kathañcāvuso, anavassuto hoti?
And how is someone uncorrupted?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,
Take a monk who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …
They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,
know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu … pe …
This is called a monk who is uncorrupted when it comes to sights known by the eye,
anavassuto manoviññeyyesu dhammesu.
sounds … smells … tastes … touches … thoughts known by the mind.
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ … pe …
When a monk lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them.
jivhāto cepi naṃ māro upasaṅkamati … pe …
If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.
mind he doesn’t find a vulnerability or get hold of them.
Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā.
Suppose there was a bungalow or hall made of thick clay with its plaster still wet.
Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ … pe …
If a person came to it with a burning grass torch from the east,
pacchimāya cepi naṃ …
west,
uttarāya cepi naṃ …
north,
dakkhiṇāya cepi naṃ …
south,
heṭṭhimato cepi naṃ …
below,
uparimato cepi naṃ …
above,
yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ.
or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold.
Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ … pe …
In the same way, when a monk lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them.
manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.
If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.
Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu;
When a monk lives like this, they master sights,
sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu;
sounds,
gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu;
smells,
rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu;
tastes,
phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu;
touches,
dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu.
and thoughts, they’re not mastered by these things.
Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye.
This is called a monk who has mastered sights, sounds, smells, tastes, touches, and thoughts. They’re a master, not mastered. Bad, unskillful Dharmas have been mastered by them, which are defiled, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, āvuso, anavassuto hotī”ti.
That’s how someone is uncorrupted.”
Atha kho bhagavā uṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi:
Then the Buddha got up and said to Venerable Mahāmoggallāna:
“sādhu sādhu, moggallāna.
“Good, good, Moggallāna!
Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti.
It’s good that you’ve taught this explanation of the corrupt and the uncorrupted.”
Idamavoca āyasmā mahāmoggallāno.
This is what Venerable Mahāmoggallāna said,
Samanuñño satthā ahosi.
and the teacher approved.
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what Mahāmoggallāna said.
end of section [35.243 - SN 35.243 Avassutapariyāya: The Explanation on the Corrupt] ❧
SN 35.244 Dukkhadhamma: Entailing Suffering
244. Dukkhadhammasutta
244. Entailing Suffering
“Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.
“monks, when a monk truly understands the origin and ending of all things that entail suffering,
Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.
then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures.
Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.
And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful Dharmas of desire and grief don’t overwhelm them.
Kathañca, bhikkhave, sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti?
And how does a monk truly understand the origin and ending of all things that entail suffering?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …
Such is feeling …
iti saññā …
perception …
iti saṅkhārā …
co-activities …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—
consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.
That’s how a monk truly understands the origin and ending of all things that entail suffering.
Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.
And how has a monk seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya.
Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men grab would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro.
Taṃ kissa hetu?
Why is that?
Ñātañhi, bhikkhave, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti.
For that person knows: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.
In the same way, when a monk has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures.
Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti?
And how has a monk awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful Dharmas of desire and grief don’t overwhelm them?
Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṃ kaṇṭako’ti.
Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward rememberfully and come back rememberfully, thinking: ‘May I not get any thorns!’
Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako”ti.
In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the noble one.
Iti viditvā saṃvaro ca asaṃvaro ca veditabbo.
When they understand what a thorn is, they should understand restraint and lack of restraint.
Kathañca, bhikkhave, asaṃvaro hoti?
And how is someone unrestrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,
Take a monk who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …
They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,
know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Evaṃ kho, bhikkhave, asaṃvaro hoti.
This is how someone is unrestrained.
Kathañca, bhikkhave, saṃvaro hoti?
And how is someone restrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,
Take a monk who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …
They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,
know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Evaṃ kho, bhikkhave, saṃvaro hoti.
This is how someone is restrained.
Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
Though that monk conducts themselves and lives in this way, every so often they might lose rememberfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their rememberfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
Seyyathāpi, bhikkhave, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya.
Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. The drops would be slow to fall, but they’d quickly dry up and evaporate.
Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
In the same way, though that monk conducts themselves and lives in this way, every so often they might lose rememberfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their rememberfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti.
This is how a monk has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful Dharmas of desire and grief don’t overwhelm them.
Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ:
While that monk conducts themselves in this way and lives in this way, if rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying:
‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti.
‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’
So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.
It’s simply impossible for a monk who conducts themselves in this way and lives in this way to reject the training and return to a lesser life.
Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṃ ādāya: ‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāran’ti.
Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāran”ti?
Would they still succeed?”
“No hetaṃ, bhante”.
“No, sir.
“Taṃ kissa hetu”?
Why is that?
“Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
The Ganges river slants, slopes, and inclines to the east.
sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā.
It’s not easy to make it slant, slope, and incline to the west.
Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.
That large crowd will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ:
“In the same way, while that monk conducts themselves in this way and lives in this way, if rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying:
‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti.
‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’
So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.
It’s simply impossible for a monk who conducts themselves in this way and lives in this way to reject the training and return to a lesser life.
Taṃ kissa hetu?
Why is that?
Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī”ti.
Because for a long time that monk’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.”
end of section [35.244 - SN 35.244 Dukkhadhamma: Entailing Suffering] ❧
SN 35.245 Kiṃsukopama: The Simile of the Parrot Tree
245. Kiṃsukopamasutta
245. The Simile of the Parrot Tree
Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
Then one monk went up to another monk and asked:
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Reverend, at what point is a monk’s vision well purified?”
“Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.
“When a monk truly understands the origin and ending of the six sense fields, at that point their vision is well purified.”
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
Not content with that answer, that monk went up to a series of other monks and received the following answers.
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.
“When a monk truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.
“When a monk truly understands the origin and ending of the four primary elements, at that point their vision is well purified.”
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.
“When a monk truly understands that everything that has a beginning has an end, at that point their vision is well purified.”
Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca: “idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ:
Not content with any of those answers, that monk went up to the Buddha and told him what had happened. Then he asked:
‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti?
Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca:
‘yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti.
Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ:
‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti?
Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca:
‘yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ … pe …
catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti … pe …
yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti.
Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ().
Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Sir, at what point is a monk’s vision well purified?”
“Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa.
“monk, suppose a person had never seen a parrot tree.
So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:
They’d go up to someone who had seen a parrot tree and ask them:
‘kīdiso, bho purisa, kiṃsuko’ti?
‘Mister, what’s a parrot tree like?’
So evaṃ vadeyya:
They’d say:
‘kāḷako kho, ambho purisa, kiṃsuko—seyyathāpi jhāmakhāṇū’ti.
‘A parrot tree is blackish, like a charred stump.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ.
Now, at that time a parrot tree may well have been just as that person saw it.
Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:
Not content with that answer, that person would go up to a series of other people and receive the following answers.
‘kīdiso, bho purisa, kiṃsuko’ti?
So evaṃ vadeyya:
‘lohitako kho, ambho purisa, kiṃsuko—seyyathāpi maṃsapesī’ti.
‘A parrot tree is reddish, like a piece of meat.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ.
Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:
‘kīdiso, bho purisa, kiṃsuko’ti?
So evaṃ vadeyya:
‘ocīrakajāto kho, ambho purisa, kiṃsuko ādinnasipāṭiko—seyyathāpi sirīso’ti.
‘A parrot tree has flaking bark and burst pods, like an acacia.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ.
Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:
‘kīdiso, bho purisa, kiṃsuko’ti?
So evaṃ vadeyya:
‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṃsuko—seyyathāpi nigrodho’ti.
‘A parrot tree has luxuriant, shady foliage, like a banyan.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ.
Now, at each of those times a parrot tree may well have been just as those people saw them.
Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti tathā tathā kho tehi sappurisehi byākataṃ.
In the same way, those good people each answered according to what they were focused on when their vision was well purified.
Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ chadvāraṃ.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates.
Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā.
And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya:
A swift pair of messengers would arrive from the east and say to the gatekeeper:
‘kahaṃ, bho purisa, imassa nagarassa nagarassāmī’ti?
‘Mister, where is the lord of the city?’
So evaṃ vadeyya:
They’d say:
‘eso, bhante, majjhe siṅghāṭake nisinno’ti.
‘There he is, sirs, seated at the central square.’
Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.
Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.
Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ … pe …
A swift pair of messengers would come from the west …
uttarāya disāya …
north …
dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya:
south …
‘kahaṃ, bho purisa, imassa nagarassāmī’ti?
So evaṃ vadeyya:
‘eso, bhante, majjhe siṅghāṭake nisinno’ti.
Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.
deliver a message of truth to the lord of the city and depart the way they came.
Upamā kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.
Ayañcettha attho:
And this is the point.
‘nagaran’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.
‘City’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.
‘Six gates’ is a term for the six interior sense fields.
‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ.
‘Gatekeeper’ is a term for rememberfulness.
‘Sīghaṃ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ.
‘A swift pair of messengers’ is a term for serenity and discernment.
‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ.
‘The lord of the city’ is a term for consciousness.
‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ—
‘The central square’ is a term for the four primary elements:
pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.
the elements of earth, water, fire, and air.
‘Yathābhūtaṃ vacanan’ti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ.
‘A message of truth’ is a term for nirvana.
‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—
‘The way they came’ is a term for the noble eightfold path, that is,
sammādiṭṭhiyā … pe … sammāsamādhissā”ti.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.”
end of section [35.245 - SN 35.245 Kiṃsukopama: The Simile of the Parrot Tree] ❧
SN 35.246 Vīṇopama: The Simile of the Harp
246. Vīṇopamasutta
246. The Simile of the Harp
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso, tato cittaṃ nivāreyya.
“monks, any monk or nun who has desire or greed or hate or delusion or repulsion come up for sights known by the eye should shield their mind from them:
Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca.
‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a harmful way.
Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito.
This path is frequented by bad people, not by good people.
Na tvaṃ etaṃ arahasīti.
It’s not worthy of you.’
Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi … pe …
The mind should be shielded from this when it comes to sights known by the eye.
yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe …
Any monk or nun who has desire or greed or hate or delusion or repulsion come up for sounds … smells … tastes … touches …
manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya.
thoughts known by the mind should shield their mind against them:
Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca.
‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a harmful way.
Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito.
This path is frequented by bad people, not by good people.
Na tvaṃ etaṃ arahasīti.
It’s not worthy of you.’
Tato cittaṃ nivāraye manoviññeyyehi dhammehi.
The mind should be shielded from this when it comes to thoughts known by the mind.
Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ.
Suppose the crops have ripened,
Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya;
but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like.
evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.
In the same way, when an uneducated ordinary person doesn’t exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like.
Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya.
Suppose the crops have ripened, and the caretaker is assiduous. If an ox fond of crops invades the crops
Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya.
the caretaker would grab them firmly by the muzzle.
Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya.
Then they’d grab them above the hump and hold them fast there.
Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya.
Then they’d give them a good thrashing
Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya.
before driving them away.
Dutiyampi kho, bhikkhave … pe …
For a second time,
tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya.
and even a third time, the same thing might happen.
Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya.
Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya.
Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya.
Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya.
Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya—
As a result, no matter how long they stand or sit in a village or wilderness, that ox fond of crops would never invade that crop again,
tameva purimaṃ daṇḍasamphassaṃ samanussaranto.
remembering the beating they got earlier.
Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.
In the same way, when a monk’s mind is subdued, well subdued when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes undistractify-&-lucidifyd in samādhi.
Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa.
Suppose a king or their minister had never heard the sound of an arched harp.
So vīṇāsaddaṃ suṇeyya.
When he first hears the sound,
So evaṃ vadeyya:
he’d say:
‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evambandhanīyo’ti?
‘My man, what is making this sound, so arousing, desirable, intoxicating, stupefying, and captivating?’
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evambandhanīyo’ti.
‘That, sir, is an arched harp.’
So evaṃ vadeyya:
He’d say:
‘gacchatha me, bho, taṃ vīṇaṃ āharathā’ti.
‘Go, my man, fetch me that arched harp.’
Tassa taṃ vīṇaṃ āhareyyuṃ.
So they’d fetch it,
Tamenaṃ evaṃ vadeyyuṃ:
and say:
‘ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evambandhanīyo’ti.
‘This, sir, is that arched harp.’
So evaṃ vadeyya:
He’d say:
‘alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā’ti.
‘I’ve had enough of that arched harp! Just fetch me the sound.’
Tamenaṃ evaṃ vadeyyuṃ:
They’d say:
‘ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā.
‘Sir, this arched harp is made of many components assembled together,
Anekehi sambhārehi samāraddhā vadati, seyyathidaṃ—
which make a sound when they’re played. That is,
doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā.
it depends on the body, the skin, the neck, the head, the strings, the plectrum, and a person to play it properly. That’s how an arched harp is made of many components assembled together,
Anekehi sambhārehi samāraddhā vadatī’ti.
which make a sound when they’re played.’
So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya.
But he’d split that harp into ten pieces or a hundred pieces, then splinter it up.
Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya.
He’d burn the splinters with fire, and reduce them to ashes.
Masiṃ karitvā mahāvāte vā ophuneyya, nadiyā vā sīghasotāya pavāheyya.
Then he’d sweep away the ashes in a strong wind, or float them away down a swift stream.
So evaṃ vadeyya:
Then he’d say:
‘asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ kiñci vīṇā nāma ettha ca panāyaṃ jano ativelaṃ pamatto palaḷito’ti.
‘It seems that there’s nothing to this thing called an arched harp or whatever’s called an arched harp! But people waste their time with it, negligent and heedless!’
Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati.
In the same way, a monk searches for form, feeling, perception, co-activities, and consciousness anywhere they might be reborn.
Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato … pe …
As they search in this way,
saññaṃ …
saṅkhāre …
viññāṇaṃ samanvesato yāvatā viññāṇassa gati.
Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti.
their thoughts of ‘I’ or ‘mine’ or ‘I am’ are no more.”
end of section [35.246 - SN 35.246 Vīṇopama: The Simile of the Harp] ❧
SN 35.247 Chappāṇakopama: The Simile of Six Animals
247. Chappāṇakopamasutta
247. The Simile of Six Animals
“Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya.
“monks, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds.
Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni vilekheyyuṃ.
The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs.
Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha.
And that would cause that person to experience even more pain and distress.
Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ:
In the same way, some monk goes to a village or a wilderness and gets scolded:
‘ayañca so āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti.
‘This venerable, acting like this, behaving like this, is a filthy village thorn.’
Taṃ kaṇṭakoti iti viditvā saṃvaro ca asaṃvaro ca veditabbo.
Understanding that they’re a thorn, they should understand restraint and lack of restraint.
Kathañca, bhikkhave, asaṃvaro hoti?
And how is someone unrestrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso.
Take a monk who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,
When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya.
Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope.
Ahiṃ gahetvā daḷhāya rajjuyā bandheyya.
They’d catch a snake,
Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya.
a crocodile,
Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya.
a bird,
Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya.
a dog,
Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya.
a jackal,
Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya.
and a monkey,
Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya.
tie each up with a strong rope, then tie a knot in the middle and let them loose.
Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ—
Then those six animals with diverse domains and territories would each pull towards their own domain and territory.
ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti.
The snake would pull one way, thinking ‘I’m going into an anthill!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the sky!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’
Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ.
When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control.
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti … pe …
In the same way, when a monk has not developed or cultivated rememberfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body …
mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti.
mind pulls towards pleasant thoughts, but is put off by unpleasant thoughts.
Evaṃ kho, bhikkhave, asaṃvaro hoti.
This is how someone is unrestrained.
Kathañca, bhikkhave, saṃvaro hoti?
And how is someone restrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,
Take a monk who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …
They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,
know a thought with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya.
Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope.
Ahiṃ gahetvā daḷhāya rajjuyā bandheyya.
They’d catch a snake,
Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya.
a crocodile,
Pakkhiṃ gahetvā … pe …
a bird,
kukkuraṃ gahetvā …
a dog,
siṅgālaṃ gahetvā …
a jackal,
makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya.
and a monkey,
Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya.
tie each up with a strong rope, then tether them to a strong post or pillar.
Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ—
Then those six animals with diverse domains and territories would each pull towards their own domain and territory.
ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti.
The snake would pull one way, thinking ‘I’m going into an anthill!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the sky!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’
Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ.
When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar.
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti … pe … jivhā nāviñchati manāpiyesu rasesu … pe …
In the same way, when a monk has developed and cultivated rememberfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body …
mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti.
mind doesn’t pull towards pleasant thoughts, and isn’t put off by unpleasant thoughts.
Evaṃ kho, bhikkhave, saṃvaro hoti.
This is how someone is restrained.
‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ.
‘A strong post or pillar’ is a term for rememberfulness of the body.
Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop rememberfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi kho, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
end of section [35.247 - SN 35.247 Chappāṇakopama: The Simile of Six Animals] ❧
SN 35.248 Yavakalāpi: The Sheaf of Barley
248. Yavakalāpisutta
248. The Sheaf of Barley
“Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa.
“monks, suppose a sheaf of barley was placed at a crossroads.
Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā.
Then six people would come along carrying flails,
Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ.
and started threshing the sheaf of barley.
Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā.
So that sheaf of barley would be thoroughly threshed by those six flails.
Atha sattamo puriso āgaccheyya byābhaṅgihattho.
Then a seventh person would come along carrying a flail,
So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya.
and they’d give the sheaf of barley a seventh threshing.
Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā.
So that sheaf of barley would be even more thoroughly threshed by that seventh flail.
Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi … pe …
In the same way, an uneducated ordinary person is struck in the eye by both pleasant and unpleasant sights.
jivhāya haññati manāpāmanāpehi rasehi … pe …
They’re struck in the ear … nose … tongue … body …
manasmiṃ haññati manāpāmanāpehi dhammehi.
mind by both pleasant and unpleasant thoughts.
Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.
And if that uneducated ordinary person has intentions regarding rebirth into a new state of existence in the future, that foolish person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.
Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
Once upon a time, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, vepacitti asurindo asure āmantesi:
Then Vepacitti, lord of demons, addressed the demons:
‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.
‘My good sirs, if the demons defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the castle of demons.’
Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi:
Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabhan’ti.
‘My good sirs, if the gods defeat the demons in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Sudhamma hall of the gods.’
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu.
In that battle the gods won and the demons lost.
Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ.
So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Sudhamma hall of the gods.
Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho hoti.
And there Vepacitti remained bound by his limbs and neck
Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti:
until he had this thought:
‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṃ devapuraṃ gacchāmī’ti.
‘It’s the gods who are Dharmic, while the demons are non-Dharmic. Now I belong right here in the castle of the gods.’
Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
Then he found himself freed from the bonds on his limbs and neck, and entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.
Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti:
But when he had this thought:
‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī’ti.
‘It’s the demons who are Dharmic, while the gods are non-Dharmic. Now I will go over there to the castle of the demons.’
atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi parihāyati.
Then he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.
Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ.
That’s how subtly Vepacitti was bound.
Tato sukhumataraṃ mārabandhanaṃ.
But the bonds of Māra are even more subtle than that.
Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.
When you have conceit, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.
‘Asmī’ti, bhikkhave, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissan’ti maññitametaṃ, ‘na bhavissan’ti maññitametaṃ, ‘rūpī bhavissan’ti maññitametaṃ, ‘arūpī bhavissan’ti maññitametaṃ, ‘saññī bhavissan’ti maññitametaṃ, ‘asaññī bhavissan’ti maññitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ.
These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ.
Conceit is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti—
So monks, you should train yourselves like this: ‘We will live with a heart that does not conceive.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
‘Asmī’ti, bhikkhave, iñjitametaṃ, ‘ayamahamasmī’ti iñjitametaṃ, ‘bhavissan’ti iñjitametaṃ, ‘na bhavissan’ti iñjitametaṃ, ‘rūpī bhavissan’ti iñjitametaṃ, ‘arūpī bhavissan’ti iñjitametaṃ, ‘saññī bhavissan’ti iñjitametaṃ, ‘asaññī bhavissan’ti iñjitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti iñjitametaṃ.
These are all disturbances: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Iñjitaṃ, bhikkhave, rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ.
Disturbances are a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘aniñjamānena cetasā viharissāmā’ti—
So monks, you should train yourselves like this: ‘We will live with a heart free of disturbances.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
‘Asmī’ti, bhikkhave, phanditametaṃ, ‘ayamahamasmī’ti phanditametaṃ, ‘bhavissan’ti … pe … ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti phanditametaṃ.
These are all tremblings: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ.
Trembling is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘aphandamānena cetasā viharissāmā’ti—
So monks, you should train yourselves like this: ‘We will live with a heart free of tremblings.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
‘Asmī’ti, bhikkhave, papañcitametaṃ, ‘ayamahamasmī’ti papañcitametaṃ, ‘bhavissan’ti … pe … ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti papañcitametaṃ.
These are all proliferations: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ.
Proliferation is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti—
So monks, you should train yourselves like this: ‘We will live with a heart free of proliferation.’
evañhi vo, bhikkhave, sikkhitabbaṃ.
‘Asmī’ti, bhikkhave, mānagatametaṃ, ‘ayamahamasmī’ti mānagatametaṃ, ‘bhavissan’ti mānagatametaṃ, ‘na bhavissan’ti mānagatametaṃ, ‘rūpī bhavissan’ti mānagatametaṃ, ‘arūpī bhavissan’ti mānagatametaṃ, ‘saññī bhavissan’ti mānagatametaṃ, ‘asaññī bhavissan’ti mānagatametaṃ, ‘nevasaññīnāsaññī bhavissan’ti mānagatametaṃ.
These are all conceits: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ.
Conceit is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti—
So monks, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’”
evañhi vo, bhikkhave, sikkhitabban”ti.
Saḷāyatanasaṃyuttaṃ samattaṃ.
The Linked Discourses on the six sense fields are complete.
end of section [35..19.. - SN 35 vagga 19 Āsīvisa: The Simile of the Vipers] ❧
SN 36 Vedanā Saṃyutta: Connected Discourses on Feeling + § – SN 36 vagga 1 Sa-gāthā: With Verses chapter+ all - all
1. Sa-gāthāvagga
1. With Verses chapter
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 36
Linked Discourses 36
SN 36.1 Samādhi: undistractible-lucidity (2023 SP-FLUENT translation by frankk )
♦ 249. “tisso imā, bhikkhave, vedanā.
Monks, there are three sensations.
katamā tisso?
Which three?
sukhā vedanā,
Pleasant sensation,
dukkhā vedanā,
unpleasant sensation,
a-dukkham-a-sukhā vedanā —
neither-unpleasant-nor-pleasant [neutral] sensation.
imā kho, bhikkhave, tisso vedanāti.
These are the three sensations.
(verse)
♦ “samāhito sam-pajāno,
having become undistractible, lucid, and discerning,
sato buddhassa sāvako.
a Buddha's disciple remembers [and applies the Dharma].
♦ vedanā ca pajānāti,
He lucidly-discerns sensations,
vedanānañ-ca sambhavaṃ.
The origin of sensations,
♦ “yattha cetā nirujjhanti,
where they cease,
maggañ-ca khaya-gāminaṃ.
and the path that leads to their ending.
♦ vedanānaṃ khayā bhikkhu,
With the ending of sensations, a monk is
nic-chāto pari-nibbuto”ti.
Hunger-less, nirvana’d."
+ SN 36.2 Sukha: Pleasure
2. Sukhasutta
2. Pleasure
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral sensation.
imā kho, bhikkhave, tisso vedanāti.
These are the three sensations.
Sukhaṃ vā yadi vā dukkhaṃ,
Whatever is felt
adukkhamasukhaṃ saha;
internally and externally—
Ajjhattañca bahiddhā ca,
whether pleasure or pain
yaṃ kiñci atthi veditaṃ.
as well as what’s neutral—
Etaṃ dukkhanti ñatvāna,
having known this as suffering,
mosadhammaṃ palokinaṃ;
deceptive, falling apart,
Phussa phussa vayaṃ passaṃ,
one sees them vanish as they’re experienced again and again:
evaṃ tattha virajjatī”ti.
that’s how to be free of desire them.”
+ SN 36.3 Pahāna: Giving Up
3. Pahānasutta
3. Giving Up
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral sensation.
Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo.
The underlying tendency to greed should be given up when it comes to pleasant sensation. The underlying tendency to repulsion should be given up when it comes to painful sensation. The underlying tendency to ignorance should be given up when it comes to neutral sensation.
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
When a monk has given up these underlying tendencies, they’re called a monk without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Sukhaṃ vedayamānassa,
When you feel pleasure
vedanaṃ appajānato;
without understanding sensation,
So rāgānusayo hoti,
the underlying tendency to greed is there,
anissaraṇadassino.
if you don’t see the escape.
Dukkhaṃ vedayamānassa,
When you feel pain
vedanaṃ appajānato;
without understanding sensation,
Paṭighānusayo hoti,
the underlying tendency to repulsion is there,
anissaraṇadassino.
if you don’t see the escape.
Adukkhamasukhaṃ santaṃ,
As for that peaceful, neutral sensation:
bhūripaññena desitaṃ;
he of vast wisdom has taught
Tañcāpi abhinandati,
that if you relish it,
neva dukkhā pamuccati.
you’re still not released from suffering.
Yato ca bhikkhu ātāpī,
But when a monk is ardent,
sampajaññaṃ na riñcati;
not neglecting lucid-discerning,
Tato so vedanā sabbā,
that astute person
parijānāti paṇḍito.
understands all sensations.
So vedanā pariññāya,
Completely understanding sensations,
diṭṭhe dhamme anāsavo;
they’re without defilements in this very life.
Kāyassa bhedā dhammaṭṭho,
That knowledge-master is grounded in the teaching;
saṅkhyaṃ nopeti vedagū”ti.
when their body breaks up, they can’t be reckoned.”
❧
+ SN 36.4 Pātāla: The Abyss
4. Pātālasutta
4. The Abyss
“Assutavā, bhikkhave, puthujjano yaṃ vācaṃ bhāsati:
“monks, when an uneducated ordinary person says that
‘atthi mahāsamudde pātālo’ti.
there’s a hellish abyss under the ocean,
Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati:
they’re speaking of something that doesn’t exist.
‘atthi mahāsamudde pātālo’ti.
Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti.
‘Hellish abyss’ is a term for painful physical sensations.
Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
When an uneducated ordinary person experiences painful physical sensations they sorrow and pine and lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’.
They’re called an uneducated ordinary person who hasn’t stood up in the hellish abyss and has gained no footing.
Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
When an educated noble disciple experiences painful physical sensations they don’t sorrow or pine or lament, beating their breast and falling into confusion.
Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’ti.
They’re called an educated noble disciple who has stood up in the hellish abyss and gained a footing.
Yo etā nādhivāseti,
If you can’t abide
uppannā vedanā dukhā;
those painful physical sensations
Sārīrikā pāṇaharā,
that arise and sap your vitality;
yāhi phuṭṭho pavedhati.
if you tremble at their touch,
Akkandati parodati,
weeping and wailing,
dubbalo appathāmako;
a weakling lacking strength—
Na so pātāle paccuṭṭhāsi,
you won’t stand up in the hellish abyss
atho gādhampi nājjhagā.
and gain a footing.
Yo cetā adhivāseti,
If you can abide
uppannā vedanā dukhā;
those painful physical sensations
Sārīrikā pāṇaharā,
that arise and sap your vitality;
yāhi phuṭṭho na vedhati;
if you don’t tremble at their touch—
Sa ve pātāle paccuṭṭhāsi,
you stand up in the hellish abyss
atho gādhampi ajjhagā”ti.
and gain a footing.”
+ SN 36.5 Daṭṭhabba: Should Be Seen
5. Daṭṭhabbasutta
5. Should Be Seen
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral sensation.
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā.
Pleasant sensation should be seen as suffering. Painful sensation should be seen as a dart. Neutral sensation should be seen as impermanent.
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti—
When a monk has seen these three sensations in this way,
ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.
Yo sukhaṃ dukkhato adda,
A monk who sees pleasure as pain,
dukkhamaddakkhi sallato;
and suffering as a dart,
Adukkhamasukhaṃ santaṃ,
and that peaceful, neutral sensation
addakkhi naṃ aniccato.
as impermanent
Sa ve sammaddaso bhikkhu,
sees rightly;
parijānāti vedanā;
they completely understand sensations.
So vedanā pariññāya,
Completely understanding sensations,
diṭṭhe dhamme anāsavo;
they’re without defilements in this very life.
Kāyassa bhedā dhammaṭṭho,
That knowledge-master is grounded in the teaching;
saṅkhyaṃ nopeti vedagū”ti.
when their body breaks up, they can’t be reckoned.”
+ SN 36.6 Salla: An Arrow
6. Sallasutta
6. An Arrow
“Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati.
“monks, an uneducated ordinary person feels pleasant, painful, and neutral sensations.
Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati.
An educated noble disciple also feels pleasant, painful, and neutral sensations.
Tatra, bhikkhave, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?
What, then, is the difference between an ordinary uneducated person and an educated noble disciple?”
Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our teachings are rooted in the Buddha. …”
assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
“When an uneducated ordinary person experiences painful physical sensations they sorrow and pine and lament, beating their breast and falling into confusion.
So dve vedanā vedayati—
They experience two sensations:
kāyikañca, cetasikañca.
physical and mental.
Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya.
Suppose a person was struck with an arrow,
Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya.
only to be struck with a second arrow.
Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati.
So that person would experience the sensation of two arrows.
Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.
In the same way, when an uneducated ordinary person experiences painful physical sensations they sorrow and pine and lament, beating their breast and falling into confusion.
So dve vedanā vedayati—
They experience two sensations:
kāyikañca, cetasikañca.
physical and mental.
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti.
When they’re touched by painful sensation, they resist it.
Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti.
The underlying tendency for repulsion towards painful sensation underlies that.
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati.
When touched by painful sensation they look forward to enjoying sensual pleasures.
Taṃ kissa hetu?
Why is that?
Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ,
Because an uneducated ordinary person doesn’t understand any escape from painful sensation apart from sensual pleasures.
tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti.
Since they look forward to enjoying sensual pleasures, the underlying tendency to greed for pleasant sensation underlies that.
So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
They don’t truly understand sensations’ origin, ending, gratification, drawback, and escape.
Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti.
The underlying tendency to ignorance about neutral sensation underlies that.
So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati.
If they feel a pleasant sensation, they feel it attached.
Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati.
If they feel a painful sensation, they feel it attached.
Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati.
If they feel a neutral sensation, they feel it attached.
Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.
They’re called an uneducated ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, I say.
Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
When an educated noble disciple experiences painful physical sensations they don’t sorrow or pine or lament, beating their breast and falling into confusion.
So ekaṃ vedanaṃ vedayati—
They experience one sensation:
kāyikaṃ, na cetasikaṃ.
physical, not mental.
Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya.
Suppose a person was struck with an arrow,
Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya.
and was not struck with a second arrow.
Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati.
So that person would experience the sensation of one arrow.
Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
In the same way, when an educated noble disciple experiences painful physical sensations they don’t sorrow or pine or lament, beating their breast and falling into confusion.
So ekaṃ vedanaṃ vedayati—
They experience one sensation:
kāyikaṃ, na cetasikaṃ.
physical, not mental.
Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti.
When they’re touched by painful sensation, they don’t resist it.
Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti.
There’s no underlying tendency for repulsion towards painful sensation underlying that.
So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati.
When touched by painful sensation they don’t look forward to enjoying sensual pleasures.
Taṃ kissa hetu?
Why is that?
Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ.
Because an educated noble disciple understands an escape from painful sensation apart from sensual pleasures.
Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti.
Since they don’t look forward to enjoying sensual pleasures, there’s no underlying tendency to greed for pleasant sensation underlying that.
So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti.
They truly understand sensations’ origin, ending, gratification, drawback, and escape.
Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti.
There’s no underlying tendency to ignorance about neutral sensation underlying that.
So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a pleasant sensation, they feel it detached.
Dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a painful sensation, they feel it detached.
Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a neutral sensation, they feel it detached.
Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi.
They’re called an educated noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress, I say.
Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenāti.
This is the difference between an educated noble disciple and an uneducated ordinary person.
Na vedanaṃ vedayati sapañño,
A wise and learned person isn’t affected
Sukhampi dukkhampi bahussutopi;
by sensations of pleasure and pain.
Ayañca dhīrassa puthujjanena,
This is the great difference in skill
Mahā viseso kusalassa hoti.
between the wise and the ordinary.
Saṅkhātadhammassa bahussutassa,
A learned person who has comprehended the teaching
Vipassato lokamimaṃ parañca;
discerns this world and the next.
Iṭṭhassa dhammā na mathenti cittaṃ,
Desirable things don’t disturb their mind,
Aniṭṭhato no paṭighātameti.
nor are they repelled by the undesirable.
Tassānurodhā athavā virodhā,
Both favoring and opposing
Vidhūpitā atthagatā na santi;
are cleared and ended, they are no more.
Padañca ñatvā virajaṃ asokaṃ,
Knowing the stainless, sorrowless state,
Sammā pajānāti bhavassa pāragū”ti.
they understand rightly, transcending rebirth.”
end of section [36.6 - SN 36.6 Salla: An Arrow] ❧
SN 36.7 Paṭhamagelañña: The Infirmary (1st)
7. Paṭhamagelaññasutta
7. The Infirmary (1st)
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.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
“monks, a monk should await their time rememberful [of ☸Dharma ] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk rememberful [of ☸Dharma ]?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when a monk meditates by seeing the body as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma ], rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati … pe …
They meditate seeing sensations as they actually are …
citte cittānupassī viharati … pe …
They meditate seeing the mind as it actually is …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate seeing ☸Dharma accurately, as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma ], rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is rememberful [of ☸Dharma ].
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti.
That’s how a monk acts with lucid-discerning.
Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
A monk should await their time rememberful [of ☸Dharma ] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti:
While a monk is meditating like this—rememberful [of ☸Dharma ], lucidly-discerning, diligent, ardent, and resolute—if pleasant sensations arise, they understand:
‘uppannā kho myāyaṃ sukhā vedanā.
‘A pleasant sensation has arisen in me.
Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva kāyaṃ paṭicca.
Dependent on my own body.
Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.
So how could a pleasant sensation be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and pleasant sensation.
Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for the body and pleasant sensation.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā.
While a monk is meditating like this—rememberful [of ☸Dharma ], lucidly-discerning, diligent, ardent, and resolute—if painful sensations arise, they understand:
So evaṃ pajānāti:
‘uppannā kho myāyaṃ dukkhā vedanā.
‘A painful sensation has arisen in me.
Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva kāyaṃ paṭicca.
Dependent on my own body.
Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti.
So how could a painful sensation be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
So kāye ca dukkhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and painful sensation.
Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato … pe … paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.
As they do so, they give up the underlying tendency for repulsion towards the body and painful sensation.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti:
While a monk is meditating like this—rememberful [of ☸Dharma ], lucidly-discerning, diligent, ardent, and resolute—if neutral sensations arise, they understand:
‘uppannā kho myāyaṃ adukkhamasukhā vedanā.
‘A neutral sensation has arisen in me.
Sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva kāyaṃ paṭicca.
Dependent on my own body.
Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno.
But this body is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti.
So how could a neutral sensation be permanent, since it has arisen dependent on a body that is impermanent, conditioned, and dependently originated?’
So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in the body and neutral sensation.
Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato … pe … paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.
As they do so, they give up the underlying tendency for ignorance towards the body and neutral sensation.
So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti;
If they feel a pleasant sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
dukkhañce vedanaṃ vedayati … pe …
If they feel a painful sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.
If they feel a neutral sensation, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.
So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati;
If they feel a pleasant sensation, they feel it detached.
dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati;
If they feel a painful sensation, they feel it detached.
adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati.
If they feel a neutral sensation, they feel it detached.
So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
sensation the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ sensation the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya,
Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
In the same way, sensation the end of the body approaching, a monk understands: ‘I feel the end of the body approaching.’ sensation the end of life approaching, a monk understands: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”
end of section [36.7 - SN 36.7 Paṭhamagelañña: The Infirmary (1st)] ❧
SN 36.8 Dutiyagelañña: The Infirmary (2nd)
8. Dutiyagelaññasutta
8. The Infirmary (2nd)
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.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
“monks, a monk should await their time rememberful [of ☸Dharma ] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk rememberful [of ☸Dharma ]?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when a monk meditates by seeing the body as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma ], rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati …
They meditate seeing sensations as they actually are …
citte cittānupassī viharati …
They meditate seeing the mind as it actually is …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate seeing ☸Dharma accurately, as it actually is—ardent, lucidly-discerning, and rememberful [of ☸Dharma ], rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is rememberful [of ☸Dharma ].
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti … pe … bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
That’s how a monk is lucidly-discerning.
Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya.
A monk should await their time rememberful [of ☸Dharma ] and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā.
While a monk is meditating like this—rememberful [of ☸Dharma ], lucidly-discerning, diligent, ardent, and resolute—if pleasant sensations arise, they understand:
So evaṃ pajānāti:
‘uppannā kho myāyaṃ sukhā vedanā;
‘A pleasant sensation has arisen in me.
sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva phassaṃ paṭicca.
Dependent on this very contact.
Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno.
But this contact is impermanent, conditioned, dependently originated.
Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti.
So how could a pleasant sensation be permanent, since it has arisen dependent on contact that is impermanent, conditioned, and dependently originated?’
So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
They meditate observing impermanence, vanishing, dispassion, cessation, and letting go in contact and pleasant sensation.
Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.
As they do so, they give up the underlying tendency for greed for contact and pleasant sensation.
Tassa ce, bhikkhave, bhikkhuno evaṃ satassa … pe …
While a monk is meditating like this—rememberful [of ☸Dharma ], lucidly-discerning, diligent, ardent, and resolute—if painful sensations arise …
viharato uppajjati dukkhā vedanā … pe …
uppajjati adukkhamasukhā vedanā.
if neutral sensations arise, they understand:
So evaṃ pajānāti:
‘uppannā kho myāyaṃ adukkhamasukhā vedanā;
‘A neutral sensation has arisen in me.
sā ca kho paṭicca, no appaṭicca.
That’s dependent, not independent.
Kiṃ paṭicca?
Dependent on what?
Imameva phassaṃ paṭicca.
Dependent on this very contact.
(Yathā purimasutte, tathā vitthāretabbo.)
(Expand in detail as in the previous discourse.)
Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’
Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya,
Suppose an oil lamp depended on oil and a wick to burn.
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;
As the oil and the wick are used up, it would be nirvana'd due to lack of fuel.
evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti.
In the same way, sensation the end of the body approaching, a monk understands: ‘I feel the end of the body approaching.’ sensation the end of life approaching, they understand: ‘I feel the end of life approaching.’
‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.
They understand: ‘When my body breaks up and my life is over, everything that’s felt, since I no longer take pleasure in it, will become cool right here.’”
❧
SN 36.9 Anicca: Impermanent
9. Aniccasutta
9. Impermanent
“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
“monks, these three sensations are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral sensation.
imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti.
These are the three sensations that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.”
SN 36.10 Phassamūlaka: Rooted in Contact
10. Phassamūlakasutta
10. Rooted in Contact
“Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā.
“monks, these three sensations are born, rooted, sourced, and conditioned by contact.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral sensation.
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā.
Pleasant sensation arises dependent on a contact to be experienced as pleasant.
Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati.
With the cessation of that contact to be experienced as pleasant, the corresponding pleasant sensation ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā.
Painful sensation arises dependent on a contact to be experienced as painful.
Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati.
With the cessation of that contact to be experienced as painful, the corresponding painful sensation ceases and stops.
Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.
Neutral sensation arises dependent on a contact to be experienced as neutral.
Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati.
With the cessation of that contact to be experienced as neutral, the corresponding neutral sensation ceases and stops.
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati.
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā.
In the same way, these three sensations are born, rooted, sourced, and conditioned by contact.
Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti.
The appropriate sensation arises dependent on the corresponding contact.
Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti.
When the corresponding contact ceases, the appropriate sensation ceases.”
end of section [36..1.. - SN 36 vagga 1 Sa-gāthā: With Verses chapter] ❧
+ § – SN 36 vagga 2 Rahogata: In Private+ all - all
2. Rahogatavagga
2. In Private
+ SN 36.11 Rahogata: In Private (2023 SP-FLUENT translation by frankk ) fnod 5..36.11 SN-q 36.11 - SN 36.11 Rahogata: In Private
SN-q 36.11.1 - (dukkha/pain-&-suffering includes whatever vedana/sensations experienced)
SN-q 36.11.2 - (9 gradual nirodho/cessations)
SN-q 36.11.3 - (9 gradual vūpasama/stillings, same as nirodho list)
SN-q 36.11.4 - (6 gradual 🌊 passaddhi/pacifications, nirodho list minus 4 arupa attainments)
SN-q 36.11.4.1 - (in 4 jhānas one can perceive rūpa ✅ 🚶)
SN-q 36.11.4.2 - (in a-rūpa / form-less attainments, body 🚶 perception disappears)
SN-q 36.11.4.3 - (standard descriptions of arahant)
(complete, no peyyāla)
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;
Then a certain monk approached the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
having approached the Buddha and bowed he sat to one side.
Ekam-antaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
(at) one-side, sitting, the monk said to the Buddha:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa
“Just now, sir, as I was in private retreat
evaṃ cetaso pari-vitakko udapādi—
this train-of-thought came to mind.
tisso vedanā vuttā bhagavatā.
Three (types of) experienced-sensations have-been-spoken of by the Buddha.
(1) 🙂 Sukhā vedanā,
(1) 🙂 pleasant experienced-sensations,
(2) 😢 dukkhā vedanā,
(2) 😢 painful experienced-sensations,
(3) 😐 a-dukkham-a-sukhā vedanā—
(3) 😐 neither-painful-nor-pleasant experienced-sensations.
imā tisso vedanā vuttā bhagavatā.
These (are the) Three (types of) experienced-sensations that have-been-spoken of by the Buddha.
Vuttaṃ kho panetaṃ bhagavatā:
But the Buddha has also said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ:
What was the Buddha referring to when he said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
?
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Tisso imā, bhikkhu, vedanā vuttā mayā.
These (are the) Three (types of) experienced-sensations that have-been-spoken by me.
(1) 🙂 Sukhā vedanā,
(1) 🙂 pleasant experienced-sensations,
(2) 😢 dukkhā vedanā,
(2) 😢 painful experienced-sensations,
(3) 😐 a-dukkham-a-sukhā vedanā—
(3) 😐 neither-painful-nor-pleasant experienced-sensations.
imā tisso vedanā vuttā mayā.
These (are the) Three (types of) experienced-sensations that have-been-spoken by me.
Vuttaṃ kho panetaṃ, bhikkhu, mayā:
But I have also said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
§11.1 – (dukkha/pain-&-suffering includes whatever vedana/sensations experienced)
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva
I was referring to co-activities
aniccataṃ sandhāya bhāsitaṃ:
being impermanent, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva
I was referring to co-activities
khaya-dhammataṃ sandhāya bhāsitaṃ:
being subject to (natural)-Dhamma-(law)-of-destruction, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva
I was referring to co-activities
vaya-dhammataṃ sandhāya bhāsitaṃ:
being subject to (natural)-Dhamma-(law)-of-vanishing, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva
I was referring to co-activities
virāga-dhammataṃ sandhāya bhāsitaṃ:
being subject to (natural)-Dhamma-(law)-of-fading-away, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva
I was referring to co-activities
nirodha-dhammataṃ sandhāya bhāsitaṃ:
being subject to (natural)-Dhamma-(law)-of-cesssation, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃ-yeva
I was referring to co-activities
vipariṇāma-dhammataṃ sandhāya bhāsitaṃ:
being subject to (natural)-Dhamma-(law)-of-perishing, when I said:
‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti.
‘what ever sensations-experienced, that (falls under) pain-&-suffering.’
+ §11.2 – (9 gradual nirodho/cessations)
atha kho pana, bhikkhu, mayā
“And I have also {taught}
anu-pubba-saṅkhārānaṃ nirodho akkhāto.
Step-by-step-co-activities cessation.
(in 4 jhānas one can perceive rūpa ✅ 🚶)
1. paṭhamaṃ jhānaṃ samāpannassa
1. (with) first jhāna attained,
🚫🗣️💬 vācā niruddhā hoti.
🚫🗣️💬 vocalization-of-speech has ceased.
2. dutiyaṃ jhānaṃ samāpannassa
2. (with) second jhāna attained,
🚫(V&V💭) vitakka-vicārā niruddhā honti.
🚫(V&V💭) directed-thought-&-evaluation has ceased.
3. tatiyaṃ jhānaṃ samāpannassa
3. (with) third jhāna attained,
🚫😁 pīti niruddhā hoti.
🚫😁 rapture has ceased.
4. catutthaṃ jhānaṃ samāpannassa
4. (with) fourth jhāna attained,
🚫🌬️😤 assāsa-passāsā niruddhā honti.
🚫🌬️😤 in-breath-out-breath has ceased.
(in a-rūpa / form-less attainments, body 🚶 perception disappears)
5. ākāsā-nañc-āyatanaṃ samāpannassa
5. (with) space-infinitude-dimension attained,
🚫🚶 rūpa-saññā niruddhā hoti.
🚫🚶 forms-perception has ceased.
6. viññāṇa-ñc-āyatanaṃ samāpannassa
6. (with) consciousness-infinitude-dimension attained,
ākāsā-nañc-āyatana-saññā niruddhā hoti.
space-infinitude-dimension-perception has ceased.
7. ākiñca-ññ-āyatanaṃ samāpannassa
7. (with) nothingness-dimension attained,
viññāṇa-ñc-āyatana-saññā niruddhā hoti.
consciousness-infinitude-dimension-perception has ceased.
8. neva-saññā-n-ā-saññ-āyatanaṃ samāpannassa
8. (with) neither-perception-nor-non-perception attained,
ākiñca-ññ-āyatana-saññā niruddhā hoti.
nothingness-dimension-perception has ceased.
9. saññā-vedayita-nirodhaṃ samāpannassa
9 (with) perception-&-sensation-cessation attained,
saññā ca vedanā ca niruddhā honti.
perception & sensation have ceased.
(standard descriptions of arahant)
10. khīṇ-āsavassa bhikkhuno
10. (having) killed-the-asinine-inclinations, a monk’s
🚫💑 rāgo niruddho hoti,
🚫💑 passion has ceased,
🚫😠 doso niruddho hoti,
🚫😠 aversion has ceased,
🚫😕 moho niruddho hoti.
🚫😕 delusion has ceased.
❧
+ §11.3 – (9 gradual vūpasama/stillings, same as nirodho list)
atha kho, bhikkhu, mayā
“And I have also {taught}
Anu-pubba-saṅkhārānaṃ vūpasamo akkhāto.
Step-by-step-co-activities being stilled.
(in 4 jhānas one can perceive rūpa ✅ 🚶)
1. paṭhamaṃ jhānaṃ samāpannassa
1. (with) first jhāna attained,
🚫🗣️💬 vācā vūpasantā hoti.
🚫🗣️💬 vocalization-of-speech has been stilled,
2. dutiyaṃ jhānaṃ samāpannassa
2. (with) second jhāna attained,
🚫(V&V💭) vitakka-vicārā vūpasantā hoti.
🚫(V&V💭) directed-thought-&-evaluation has been stilled,
3. tatiyaṃ jhānaṃ samāpannassa
3. (with) third jhāna attained,
🚫😁 pīti vūpasantā hoti.
🚫😁 rapture has has been stilled,
4. catutthaṃ jhānaṃ samāpannassa
4. (with) fourth jhāna attained,
🚫🌬️😤 assāsa-passāsā vūpasantā hoti.
🚫🌬️😤 in-breath-out-breath has been stilled,
(in a-rūpa / form-less attainments, body 🚶 perception disappears)
5. ākāsā-nañc-āyatanaṃ samāpannassa
5. (with) space-infinitude-dimension attained,
🚫🚶 rūpa-saññā vūpasantā hoti.
🚫🚶 forms-perception has been stilled,
6. viññāṇa-ñc-āyatanaṃ samāpannassa
6. (with) consciousness-infinitude-dimension attained,
ākāsā-nañc-āyatana-saññā vūpasantā hoti.
space-infinitude-dimension-perception has been stilled,
7. ākiñca-ññ-āyatanaṃ samāpannassa
7. (with) nothingness-dimension attained,
viññāṇa-ñc-āyatana-saññā vūpasantā hoti.
consciousness-infinitude-dimension-perception has been stilled,
8. neva-saññā-n-ā-saññ-āyatanaṃ samāpannassa
8. (with) neither-perception-nor-non-perception attained,
ākiñca-ññ-āyatana-saññā vūpasantā hoti.
nothingness-dimension-perception has been stilled,
9. saññā-vedayita-nirodhaṃ samāpannassa
9 (with) perception-&-sensation-cessation attained,
saññā ca vedanā ca vūpasantā hoti.
perception & sensation has been stilled,
(standard descriptions of arahant)
10. khīṇ-āsavassa bhikkhuno
10. (having) killed-the-asinine-inclinations, a monk’s
🚫💑 rāgo vūpasanto hoti,
🚫💑 passion has has been stilled,
🚫😠 doso vūpasanto hoti,
🚫😠 aversion has been stilled,
🚫😕 moho vūpasanto hoti.
🚫😕 delusion has been stilled,
❧
+ §11.4 – (6 gradual 🌊 passaddhi/pacifications, nirodho list minus 4 arupa attainments)
Chay-imā, bhikkhu, passaddhiyo.
(there are) six-of-these ****** pacifications.
§4.1 – (in 4 jhānas one can perceive rūpa ✅ 🚶)
1. paṭhamaṃ jhānaṃ samāpannassa
1. (with) first jhāna attained,
🚫🗣️💬 vācā paṭip-passaddhā hoti.
🚫🗣️💬 vocalization-of-speech is pacified.
2. dutiyaṃ jhānaṃ samāpannassa
2. (with) second jhāna attained,
🚫(V&V💭) Vitakka-vicārā paṭip-passaddhā honti.
🚫(V&V💭) directed-thought-&-evaluation is pacified.
3. tatiyaṃ jhānaṃ samāpannassa
3. (with) third jhāna attained,
🚫😁 pīti paṭip-passaddhā hoti.
🚫😁 rapture is pacified.
4. catutthaṃ jhānaṃ samāpannassa
4. (with) fourth jhāna attained,
🚫🌬️😤 Assāsa-passāsā paṭip-passaddhā honti.
🚫🌬️😤 in-breath-out-breath is pacified.
§4.2 – (in a-rūpa / form-less attainments, body 🚶 perception disappears)
5. saññāvedayitanirodhaṃ samāpannassa
5. (with) perception-&-sensation-cessation attained,
saññā ca vedanā ca paṭip-passaddhā honti.
perception & sensation are pacified.
§4.3 – (standard descriptions of arahant)
6. Khīṇ-āsavassa bhikkhuno
6. (having) killed-the-asinine-inclinations, a monk’s
🚫💑 rāgo paṭip-passaddho hoti,
🚫💑 passion is pacified,
🚫😠 doso paṭip-passaddho hoti,
🚫😠 aversion is pacified,
🚫😕 moho paṭip-passaddho hotī”ti.
🚫😕 delusion is pacified.
end of section [36.11 - SN 36.11 Rahogata: In Private] ❧
+ SN 36.12 Paṭhamaākāsa: In the Sky (1st)
12. Paṭhamaākāsasutta
12. In the Sky (1st)
“Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti.
“monks, various winds blow in the sky.
Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti.
Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.
Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatīti.
In the same way, various sensations arise in this body: pleasant, painful, and neutral sensations.
Yathāpi vātā ākāse,
There are many and various
vāyanti vividhā puthū;
winds that blow in the sky.
Puratthimā pacchimā cāpi,
From the east they come, also the west,
uttarā atha dakkhiṇā.
the north, and then the south.
Sarajā arajā capi,
They are dusty and dustless,
sītā uṇhā ca ekadā;
cool and sometimes warm,
Adhimattā parittā ca,
strong and weak;
puthū vāyanti mālutā.
these are the different breezes that blow.
Tathevimasmiṃ kāyasmiṃ,
So too, in this body
samuppajjanti vedanā;
sensations arise,
Sukhadukkhasamuppatti,
pleasant and painful,
adukkhamasukhā ca yā.
and those that are neutral.
Yato ca bhikkhu ātāpī,
But when a monk is ardent,
sampajaññaṃ na riñcati;
not neglecting lucid-discerning,
Tato so vedanā sabbā,
that astute person
parijānāti paṇḍito.
understands all sensations.
So vedanā pariññāya,
Completely understanding sensations,
diṭṭhe dhamme anāsavo;
they’re without defilements in this very life.
Kāyassa bhedā dhammaṭṭho,
That knowledge-master is grounded in the teaching;
saṅkhyaṃ nopeti vedagū”ti.
when their body breaks up, they can’t be reckoned.”
SN 36.13 Dutiyaākāsa: In the Sky (2nd)
13. Dutiyaākāsasutta
13. In the Sky (2nd)
“Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti.
“monks, various winds blow in the sky.
Puratthimāpi vātā vāyanti … pe … adhimattāpi vātā vāyanti.
Winds blow from the east, the west, the north, and the south. There are winds that are dusty and dustless, cool and warm, weak and strong.
Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.
In the same way, various sensations arise in this body: pleasant, painful, and neutral sensations.”
+ SN 36.14 Agāra: A Guest House
♦ 262. “seyyathāpi, bhikkhave, āgantuk-āgāraṃ.
"Suppose, monks, (there is a) guest-house.
tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti,
Over-there (from the) eastern direction (they) come (for) lodge usage,
pacchimāyapi disāya āgantvā vāsaṃ kappenti,
(from the) western direction (they) come (for) lodge usage,
uttarāyapi disāya āgantvā vāsaṃ kappenti,
(from the) northern direction (they) come (for) lodge usage,
dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti.
(from the) southern direction (they) come (for) lodge usage,
khattiyāpi āgantvā vāsaṃ kappenti,
(the) warriors, (they) come (for) lodge usage,
brāhmaṇāpi āgantvā vāsaṃ kappenti,
(the) brahmins, (they) come (for) lodge usage,
vessāpi āgantvā vāsaṃ kappenti,
(the) middle-class, (they) come (for) lodge usage,
suddāpi āgantvā vāsaṃ kappenti.
(the) slave-class, (they) come (for) lodge usage.
§14.1 – (3-fold vedana explicitly said to arise from anatomical body)
evameva kho, bhikkhave,
just like that, monks,
imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti.
(in) this body, various sensations arise.
sukhāpi vedanā uppajjati,
pleasant sensation arises,
dukkhāpi vedanā uppajjati,
painful sensation arises,
a-dukkham-a-sukhāpi vedanā uppajjati.
neither-painful-nor-pleasant sensation arises;
§14.2 – (carnal sensations are tied to 5 cords of sensual pleasure, clearly anatomical body)
sāmisāpi sukhā vedanā uppajjati,
carnal pleasant sensation arises;
sāmisāpi dukkhā vedanā uppajjati,
carnal painful sensation arises;
sāmisāpi a-dukkham-a-sukhā vedanā uppajjati.
carnal neither-painful-nor-pleasant sensation arises;
§14.3 – (anatomical body originated spiritual sensations arise in jhāna, seeSN-q36.31for explicit tie to jhāna definition)
nirāmisāpi sukhā vedanā uppajjati,
spiritual pleasant sensation arises;
nirāmisāpi dukkhā vedanā uppajjati,
spiritual painful sensation arises;
nirāmisāpi a-dukkham-a-sukhā vedanā uppajjatī”ti.
spiritual neither-painful-nor-pleasant sensation arises.
catutthaṃ.
[end of] fourth [sutta in this section].
+ SN 36.15 Paṭhama-ānanda: With Ānanda (1st)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha … sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“Sir, what is sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is sensation’s gratification, drawback, and escape?”
§15.1 – (1. What is vedana?)
“Tisso imā, ānanda, vedanā—
“Ānanda, there are Three of these experienced-sensations:
(1) 🙂 Sukhā vedanā,
(1) 🙂 pleasant experienced-sensations,
(2) 😢 dukkhā vedanā,
(2) 😢 painful experienced-sensations,
(3) 😐 a-dukkham-a-sukhā vedanā—
(3) 😐 neither-painful-nor-pleasant experienced-sensations.
imā vuccanti, ānanda, vedanā.
These are called experienced-sensations.
§15.2 – (2. What is vedana’s origination?)
Phassa-samudayā vedanā-samudayo;
(with) contact’s-origination (there is) experienced-sensations-origination.
§15.3 – (3. What is vedana’s cessation?)
phassa-nirodhā vedanā-nirodho.
(with) contact’s-cessation (there is) experienced-sensations-cessation.
§15.4 – (4. What is practice that leads to vedana’s cessation?)
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
§15.5 – (5. What is vedana’s gratification?)
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo.
The pleasure and happiness that arise from sensation: this is its gratification.
§15.6 – (6. What is the drawback?)
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.
That sensation is impermanent, suffering, and perishable: this is its drawback.
§15.7 – (7. What is the escape?)
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
Removing and giving up desire and greed for sensation: this is its escape.
§15.8 – (cut and paste fromSN-q36.11, sub ‘ananda’ for bhikkhu)
Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto.
But I have also explained the progressive cessation of conditions.
SN 36.16 Dutiyaānanda: With Ānanda (2nd)
16. Dutiyaānandasutta
16. With Ānanda (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“Ānanda, what is sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is sensation’s gratification, drawback, and escape?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:
The Buddha said this:
“tisso imā, ānanda, vedanā—
“Ānanda, there are these three sensations:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā vuccanti, ānanda, vedanā … pe …
These are called sensation. …
phassasamudayā … pe …
khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.
For a monk who has ended the defilements, greed, hate, and delusion have been pacifiedized.”
SN 36.17 Paṭhamasambahula: With Several monks (1st)
17. Paṭhamasambahulasutta
17. With Several monks (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“Sir, what is sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is sensation’s gratification, drawback, and escape?”
“Tisso imā, bhikkhave, vedanā—
“monks, there are these three sensations:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā vuccanti, bhikkhave, vedanā.
These are called sensation.
Phassasamudayā vedanāsamudayo;
sensation originates from contact.
phassanirodhā vedanānirodho.
When contact ceases, sensation ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberful [of ☸Dharma ]ness, and right undistractible-lucidity.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo.
The pleasure and happiness that arise from sensation: this is its gratification.
Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.
That sensation is impermanent, suffering, and perishable: this is its drawback.
Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.
Removing and giving up desire and greed for sensation: this is its escape.
Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto.
But I have also explained the progressive cessation of conditions. …
Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti … pe …
khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti.
Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto.
Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti … pe …
khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti.
Chayimā, bhikkhave, passaddhiyo.
Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti.
Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti.
Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti.
Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti.
Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.
Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti.
For a monk who has ended the defilements, greed, hate, and delusion have been pacifiedized.”
SN 36.18 Dutiyasambahula: With Several monks (2nd)
18. Dutiyasambahulasutta
18. With Several monks (2nd)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe …
Then several monks went up to the Buddha …
ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca:
The Buddha said to them:
“katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
“monks, what is sensation? What’s the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is sensation’s gratification, drawback, and escape?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …”
“Our teachings are rooted in the Buddha. …”
“tisso imā, bhikkhave, vedanā—
“monks, there are these three sensations:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā vuccanti, bhikkhave, vedanā … pe … phassasamudayā … pe ….
These are called sensation. …”
(Yathā purimasuttante, tathā vitthāretabbo.)
(This should be told in full as in the previous discourse.)
SN 36.19 Pañcakaṅga: With Pañcakaṅga
19. Pañcakaṅgasutta
19. With Pañcakaṅga
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said to him:
“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?
“Sir, how many sensations has the Buddha spoken of?”
“Tisso kho, thapati, vedanā vuttā bhagavatā.
“Master builder, the Buddha has spoken of three sensations:
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
pleasant, painful, and neutral.
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
The Buddha has spoken of these three sensations.”
Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
When he said this, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“Sir, Udāyī, the Buddha hasn’t spoken of three sensations.
Dve vedanā vuttā bhagavatā—
He’s spoken of two sensations:
sukhā vedanā, dukkhā vedanā.
pleasant and painful.
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
The Buddha said that neutral sensation is included as a peaceful and subtle kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:
For a second time, Udāyī said to him:
“na kho, thapati, dve vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of two sensations,
Tisso vedanā vuttā bhagavatā.
he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā tisso vedanā vuttā bhagavatā”ti.
Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
For a second time, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of three sensations,
Dve vedanā vuttā bhagavatā—
he’s spoken of two.”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:
And for a third time, Udāyī said to him:
“na kho, thapati, dve vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of two sensations,
Tisso vedanā vuttā bhagavatā.
he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā tisso vedanā vuttā bhagavatā”ti.
Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:
And for a third time, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā.
“The Buddha hasn’t spoken of three sensations,
Dve vedanā vuttā bhagavatā—
he’s spoken of two.”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.
But neither was able to persuade the other.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.
Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi.
Then he went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.
and informed the Buddha of all they had discussed.
“Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi;
“Ānanda, the explanation by the monk Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct.
santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi.
But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
Dvepi mayā, ānanda, vedanā vuttā pariyāyena.
In one explanation I’ve spoken of two sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations.
Tissopi mayā vedanā vuttā pariyāyena.
Pañcapi mayā vedanā vuttā pariyāyena.
Chapi mayā vedanā vuttā pariyāyena.
Aṭṭhārasāpi mayā vedanā vuttā pariyāyena.
Chattiṃsāpi mayā vedanā vuttā pariyāyena.
Aṭṭhasatampi mayā vedanā vuttā pariyāyena.
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.
I’ve explained the teaching in all these different ways.
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti.
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.
I’ve explained the teaching in all these different ways.
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Pañcime, ānanda, kāmaguṇā.
There are these five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā … pe …
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, ānanda, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.
Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ—
The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.
idaṃ vuccati kāmasukhaṃ.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful [of ☸Dharma ] and lucidly-discerning, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful [of ☸Dharma ], one meditates in pleasure.’
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberful [of ☸Dharma ]ness.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.
It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—lucidly-discerning that ‘space is infinite’, enters and remains in the dimension of infinite space.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of infinite space, lucidly-discerning that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of infinite consciousness, lucidly-discerning that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ye kho, ānanda, evaṃ vadeyyuṃ:
There are those who would say
‘etapparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti—
that this is the highest pleasure and happiness that sentient beings experience.
idaṃ nesāhaṃ nānujānāmi.
But I don’t acknowledge that.
Taṃ kissa hetu?
Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?
And what is that pleasure?
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and sensation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.
This is a pleasure that is finer than that.
Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might say:
‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti.
‘The ascetic Gotama spoke of the cessation of perception and sensation, and he includes it in happiness.
Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti?
What’s up with that?’
Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:
When wanderers who follow other paths say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti.
‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant sensation.
Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ, taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.
The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”
end of section [36.19 - SN 36.19 Pañcakaṅga: With Pañcakaṅga] ❧
20. Bhikkhusutta
20. A monk
“Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena.
“monks, in one explanation I’ve spoken of two sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations.
Evaṃ pariyāyadesito, bhikkhave, mayā dhammo.
I’ve taught the Dhamma with all these explanations.
Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti.
This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.
Evaṃ pariyāyadesito, bhikkhave, mayā dhammo.
I’ve taught the Dhamma with all these explanations.
Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.
This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Pañcime, bhikkhave, kāmaguṇā … pe …
There are these five kinds of sensual stimulation. …
ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might say:
‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti.
‘The ascetic Gotama spoke of the cessation of perception and sensation, and he includes it in happiness.
Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti?
What’s up with that?’
Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
monks, when wanderers who follow other paths say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti.
‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant sensation.
Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ, taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.
The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”
end of section [36..2.. - SN 36 vagga 2 Rahogata: In Private] ❧
+ § – SN 36 vagga 3 Aṭṭhasatapariyāya: The Explanation of the Hundred and Eight+ all - all
3. Aṭṭhasatapariyāyavagga
3. The Explanation of the Hundred and Eight
SN 36.21 Sīvaka: With Sīvaka
21. Sīvakasutta
21. With Sīvaka
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Moḷiyasīvaka went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
“Master Gotama, there are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’
Idha bhavaṃ gotamo kimāhā”ti?
What does Master Gotama say about this?”
“Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
“Sīvaka, some sensations stem from bile disorders.
Sāmampi kho etaṃ, sīvaka, veditabbaṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
You can know this from your own personal experience,
Lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti.
and it is generally agreed to be true.
Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Since this is so, the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
everything an individual experiences is because of past deeds
Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti.
go beyond personal experience and beyond what is generally agreed to be true.
Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.
So those ascetics and brahmins are wrong, I say.
Semhasamuṭṭhānānipi kho, sīvaka … pe …
Some sensations stem from phlegm disorders …
vātasamuṭṭhānānipi kho, sīvaka … pe …
wind disorders …
sannipātikānipi kho, sīvaka … pe …
their conjunction …
utupariṇāmajānipi kho, sīvaka … pe …
change in weather …
visamaparihārajānipi kho, sīvaka … pe …
not taking care of yourself …
opakkamikānipi kho, sīvaka … pe …
overexertion …
kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti.
Some sensations are the result of past deeds.
Sāmampi kho etaṃ, sīvaka, veditabbaṃ.
You can know this from your own personal experience,
Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti;
lokassapi kho etaṃ, sīvaka, saccasammataṃ.
and it is generally agreed to be true.
Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti;
tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
Since this is so, the ascetics and brahmins whose view is that
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti.
everything an individual experiences is because of past deeds
Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti.
go beyond personal experience and beyond what is generally agreed to be true.
Tasmā ‘tesaṃ samaṇabrāhmaṇānaṃ micchā’ti vadāmī”ti.
So those ascetics and brahmins are wrong, I say.”
Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Moḷiyasīvaka said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
(verse)
“Pittaṃ semhañca vāto ca,
“Bile, phlegm, and wind,
Sannipātā utūni ca;
their conjunction, and the weather,
Visamaṃ opakkamikaṃ,
not taking care of yourself, overexertion,
Kammavipākena aṭṭhamī”ti.
and the result of deeds is the eighth.”
❧
SN 36.22 Aṭṭhasata: The Explanation of the Hundred and Eight
22. Aṭṭhasatasutta
22. The Explanation of the Hundred and Eight
“Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.
“monks, I will teach you an exposition of the teaching on the hundred and eight.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo?
And what is the exposition of the teaching on the hundred and eight?
Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena;
monks, in one explanation I’ve spoken of two sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations.
tissopi mayā vedanā vuttā pariyāyena;
pañcapi mayā vedanā vuttā pariyāyena;
chapi mayā vedanā vuttā pariyāyena;
aṭṭhārasāpi mayā vedanā vuttā pariyāyena;
chattiṃsāpi mayā vedanā vuttā pariyāyena;
aṭṭhasatampi mayā vedanā vuttā pariyāyena.
Katamā ca, bhikkhave, dve vedanā?
And what are the two sensations?
Kāyikā ca cetasikā ca—
Physical and mental.
imā vuccanti, bhikkhave, dve vedanā.
These are called the two sensations.
Katamā ca, bhikkhave, tisso vedanā?
And what are the three sensations?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral sensations. …
imā vuccanti, bhikkhave, tisso vedanā.
Katamā ca, bhikkhave, pañca vedanā?
And what are the five sensations?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ—
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation. …
imā vuccanti, bhikkhave, pañca vedanā.
Katamā ca, bhikkhave, cha vedanā?
And what are the six sensations?
Cakkhusamphassajā vedanā … pe …
sensation born of eye contact … ear contact … nose contact … tongue contact … body contact …
manosamphassajā vedanā—
mind contact. …
imā vuccanti, bhikkhave, cha vedanā.
Katamā ca, bhikkhave, aṭṭhārasa vedanā?
And what are the eighteen sensations?
Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā—
There are six preoccupations with happiness, six preoccupations with sadness, and six preoccupations with equanimous-observation. …
imā vuccanti, bhikkhave, aṭṭhārasa vedanā.
Katamā ca, bhikkhave, chattiṃsa vedanā?
And what are the thirty-six sensations?
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā—
Six kinds of lay happiness and six kinds of renunciate happiness. Six kinds of lay sadness and six kinds of renunciate sadness. Six kinds of lay equanimous-observation and six kinds of renunciate equanimous-observation. …
imā vuccanti, bhikkhave, chattiṃsa vedanā.
Katamañca, bhikkhave, aṭṭhasataṃ vedanā?
And what are the hundred and eight sensations?
Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā—
Thirty six sensations in the past, future, and present.
imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā.
These are called the hundred and eight sensations.
Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti.
This is the exposition of the teaching on the hundred and eight.”
❧
SN 36.23 Aññatarabhikkhu: With a monk
23. Aññatarabhikkhusutta
23. With a monk
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?
“Sir, what is sensation? What’s the origin of sensation? What’s the practice that leads to the origin of sensation?
Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is sensation’s gratification, drawback, and escape?”
“Tisso imā, bhikkhu, vedanā—
“monk, there are these three sensations:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Imā vuccanti, bhikkhu, vedanā.
These are called sensation.
Phassasamudayā vedanāsamudayo.
sensation originates from contact.
Taṇhā vedanāsamudayagāminī paṭipadā.
Craving is the practice that leads to the origin of sensation.
Phassanirodhā vedanānirodho.
When contact ceases, sensation ceases.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—
The practice that leads to the cessation of sensations is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberful [of ☸Dharma ]ness, and right undistractible-lucidity.
Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo;
The pleasure and happiness that arise from sensation: this is its gratification.
yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo;
That sensation is impermanent, suffering, and perishable: this is its drawback.
yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇan”ti.
Removing and giving up desire and greed for sensation: this is its escape.”
24. Pubbasutta
24. Before
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
‘What is sensation? What’s the origin of sensation? What’s the practice that leads to the origin of sensation? What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan’ti?
And what is sensation’s gratification, drawback, and escape?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘tisso imā vedanā—
‘There are these three sensations:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Imā vuccanti vedanā.
These are called sensation.
Phassasamudayā vedanāsamudayo.
sensation originates from contact.
Taṇhā vedanāsamudayagāminī paṭipadā … pe …
Craving is the practice that leads to the origin of sensation …
yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan’”ti.
Removing and giving up desire and greed for sensation: this is its escape.’”
25. Ñāṇasutta
25. Knowledge
“‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“‘These are the sensations.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe … āloko udapādi.
‘This is the origin of sensation.’ …
‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe …
‘This is the practice that leads to the origin of sensation.’ …
‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe …
‘This is the cessation of sensation.’ …
‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi … pe …
‘This is the practice that leads to the cessation of sensation.’ …
‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu … pe …
‘This is the gratification of sensation.’ …
‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu … pe …
‘This is the drawback of sensation.’ …
‘idaṃ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘This is the escape from sensation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”
SN 36.26 Sambahulabhikkhu: With Several monks
26. Sambahulabhikkhusutta
26. With Several monks
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā … pe … ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā?
“Sir, what is sensation? What’s the origin of sensation? What’s the practice that leads to the origin of sensation?
Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
What’s the cessation of sensation? What’s the practice that leads to the cessation of sensation?
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?
And what is sensation’s gratification, drawback, and escape?”
“Tisso imā, bhikkhave, vedanā—
“monks, there are these three sensations.
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
pleasant, painful, and neutral.
Imā vuccanti, bhikkhave, vedanā.
These are called sensation.
Phassasamudayā vedanāsamudayo.
sensation originates from contact.
Taṇhā vedanāsamudayagāminī paṭipadā.
Craving is the practice that leads to the origin of sensation.
Phassanirodhā … pe …
When contact ceases, sensation ceases. …
yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan”ti.
Removing and giving up desire and greed for sensation: this is its escape.”
SN 36.27 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
27. Paṭhamasamaṇabrāhmaṇasutta
27. Ascetics and Brahmins (1st)
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral sensation.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti.
There are ascetics and brahmins who don’t truly understand these three sensations’ gratification, drawback, and escape.
Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti.
There are ascetics and brahmins who do truly understand these three sensations’ gratification, drawback, and escape.
Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 36.28 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
28. Dutiyasamaṇabrāhmaṇasutta
28. Ascetics and Brahmins (2nd)
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Pleasant, painful, and neutral sensation.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t truly understand these three sensations’ origin, ending, gratification, drawback, and escape. …
pajānanti … pe … sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do truly understand …”
SN 36.29 Tatiyasamaṇabrāhmaṇa: Ascetics and Brahmins (3rd)
29. Tatiyasamaṇabrāhmaṇasutta
29. Ascetics and Brahmins (3rd)
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti … pe …
“monks, there are ascetics and brahmins who don’t understand sensation, its origin, its cessation, and the practice that leads to its cessation. …
pajānanti … pe … sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
There are ascetics and brahmins who do understand …”
SN 36.30 Suddhika: Plain Version
30. Suddhikasutta
30. Plain Version
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral sensations.
imā kho, bhikkhave, tisso vedanā”ti.
These are the three sensations.”
+ SN 36.31 Nirāmisa: Non-carnal (2023 SP-FLUENT translation by frankk ) fnod 5..36.31 SN-q 36.31 - SN 36.31 Nirāmisa: Non-carnal
SN-q 36.31.1 - (3 types of pīti)
SN-q 36.31.1.1 – (s'-āmisā pīti / carnal rapture =
5kg )
SN-q 36.31.1.2 – (nir-āmisā pīti / non-carnal rapture = first two jhānas)
SN-q 36.31.1.3 - (nir-āmisā nir-āmisatarā pīti / surpassing non-carnal rapture = arahant)
SN-q 36.31.2 - (3 types of sukha)
SN-q 36.31.2.1 – (s'-āmisā sukha / carnal pleasure =
5kg )
SN-q 36.31.2.2 – (nirāmisaṃ sukhaṃ / non-carnal [physical] pleasure = first 3 jhānas)
SN-q 36.31.2.3 – (nir-āmisā nir-āmisatarā sukha / surpassing non-carnal pleasure = arahant)
SN-q 36.31.3 - (3 types of upekkha)
SN-q 36.31.3.1 – (s'-āmisā upekkha / carnal upekkha = equanimous-boredom)
SN-q 36.31.3.2 – (nirāmisaṃ upekkha / non-carnal equanimous-observation = 4th jhāna)
SN-q 36.31.3.3 – (nir-āmisā nir-āmisatarā upekkha / surpassing non-carnal equanimous-observation = arahant)
SN-q 36.31.4 - (3 types of vimokkho / liberation)
SN-q 36.31.4.1 – (nekkhamma and 4 jhānas are liberation from carnality)
SN-q 36.31.4.2 – (formless attainments are liberation from limitations of four jhānas and rūpa)
SN-q 36.31.4.3 – (arahant has the highest liberation)
“atthi, bhikkhave, s'-āmisā pīti,
"there is carnal rapture,
atthi nir-āmisā pīti,
there is non-carnal rapture,
atthi nir-āmisā nir-āmisatarā pīti;
there is something even better than non-carnal rapture,
atthi s'-āmisaṃ sukhaṃ,
there is carnal pleasure,
atthi nirāmisaṃ sukhaṃ,
there is non-carnal pleasure,
atthi nir-āmisā nir-āmisataraṃ sukhaṃ;
there is something even better than non-carnal pleasure,
atthi s'-āmisā upekkhā,
there is carnal equanimous-boredom,
atthi nir-āmisā upekkhā,
there is non-carnal equanimous-observation,
atthi nir-āmisā nir-āmisatarā upekkhā;
there is something even better than non-carnal equanimous-observation;
atthi s-āmiso vimokkho,
there is carnal liberation,
atthi nir-āmiso vimokkho,
there is non-carnal liberation,
atthi nir-āmisā nir-āmisataro vimokkho.
there is something even better than non-carnal liberation,
+ §31.1 – (3 types of pīti)§1.1 – (s'-āmisā pīti / carnal rapture =5kg)
katamā ca, bhikkhave, s'-āmisā pīti?
"And what is carnal rapture?
pañc'-ime, bhikkhave,
There are five
kāma-guṇā.
cords of sensual pleasure.
katame pañca?
Which five?
cakkhu-viññeyyā rūpā
Forms cognizable by the eye which are
iṭṭhā kantā manāpā
agreeable, pleasing, charming,
piya-rūpā kām-ūpasaṃhitā rajanīyā ...
endearing, fostering sensual desire, enticing.
pe ...
Sounds cognizable by the ear...
pe ...
Aromas cognizable by the nose...
pe ...
Flavors cognizable by the tongue...
kāya-viññeyyā phoṭṭhabbā
Tactile sensations cognizable by the body which are
iṭṭhā kantā manāpā
agreeable, pleasing, charming,
piya-rūpā kām-ūpasaṃhitā rajanīyā.
endearing, fostering sensual desire, enticing.
ime kho, bhikkhave,
Monks, These are the
pañca kāmaguṇā.
five cords of sensual pleasure.
yā kho, bhikkhave,
Rapture that arises dependent on
ime pañca kāma-guṇe
these five cords of sensual pleasure
paṭicca uppajjati pīti,
…
ayaṃ vuccati, bhikkhave,
is called
s'-āmisā pīti.
carnal rapture.
§1.2 – (nir-āmisā pīti / non-carnal rapture = first two jhānas)
♦ “katamā ca, bhikkhave,
"And what is
nir-āmisā pīti?
non-carnal rapture?
idha, bhikkhave, bhikkhu
Here, monks, a monk
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.
ayaṃ vuccati, bhikkhave,
this is called
nir-āmisā pīti.
non-carnal rapture.
§1.3 – (nir-āmisā nir-āmisatarā pīti / surpassing non-carnal rapture = arahant)
♦ “katamā ca, bhikkhave,
"And what is
nir-āmisā nirāmisatarā pīti?
something even better than non-carnal rapture?
yā kho, bhikkhave,
It’s when
khīṇ'-āsavassa bhikkhuno
A monk who has ended asinine-inclinations
rāgā cittaṃ vimuttaṃ paccavekkhato,
Equanimously-observes his mind liberated from passion,
dosā cittaṃ vimuttaṃ paccavekkhato,
Equanimously-observes his mind liberated from aversion,
mohā cittaṃ vimuttaṃ paccavekkhato
Equanimously-observes his mind liberated from delusion.
uppajjati pīti,
Rapture arises.
ayaṃ vuccati, bhikkhave,
this is called
nir-āmisā nirāmisatarā pīti.
something even better than non-carnal rapture.
❧
+ §31.2 – (3 types of sukha)§2.1 – (s'-āmisā sukha / carnal pleasure =5kg)
♦ “katamañca, bhikkhave,
"And what is
s'-āmisaṃ sukhaṃ?
carnal pleasure?
pañc'-ime, bhikkhave,
Monks, there are five
kāma-guṇā.
cords of sensual pleasure.
katame pañca?
Which five?
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā ...
( ... same as standard definition 5kg , see Pīti section above SN-q 36.31.1.1 ... )
pe ...
(...)
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
(...)
ime kho, bhikkhave,
These are the
pañca kāmaguṇā.
five cords of sensual pleasure.
yaṃ kho, bhikkhave,
…
ime pañca kāmaguṇe
…
paṭicca uppajjati
depending on those,
sukhaṃ so-manassaṃ,
[physical] pleasure and mental joy arise.
idaṃ vuccati, bhikkhave,
This is called
s'-āmisaṃ sukhaṃ.
carnal pleasure.
§2.2 – (nirāmisaṃ sukhaṃ / non-carnal [physical] pleasure = first 3 jhānas)
♦ “katamañca, bhikkhave,
"And what, is
nirāmisaṃ sukhaṃ?
non-carnal pleasure?
idha, bhikkhave, bhikkhu
Here, monks, a monk
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
idaṃ vuccati, bhikkhave,
This is called
nirāmisaṃ sukhaṃ.
non-carnal pleasure.
§2.3 – (nir-āmisā nir-āmisatarā sukha / surpassing non-carnal pleasure = arahant)
♦ “katamañca, bhikkhave,
"And what, is
nir-āmisā nirāmisataraṃ sukhaṃ?
Something even better than non-carnal pleasure?
yaṃ kho, bhikkhave,
It’s when
0
0
0
0
“Itihetaṃ vijānāma,
“We understand what you’ve said;
aññaṃ pucchāma gotama;
and ask another question, Gotama.
uppajjati sukhaṃ so-manassaṃ,
[physical] pleasure and mental joy arises.
idaṃ vuccati, bhikkhave,
This is called
nir-āmisā nirāmisataraṃ sukhaṃ.
Something even better than non-carnal pleasure.
end of section [36.31.2 - (3 types of sukha)] ❧
+ §31.3 – (3 types of upekkha)§3.1 – (s'-āmisā upekkha / carnal upekkha = equanimous-boredom)
♦ “katamā ca, bhikkhave,
"And what is
s'-āmisā upekkhā?
carnal equanimous-boredom?
samparāyo ca kīdiso;
What kind of future life?
Bhagavantaṃ puṭṭhumāgamma,
We’ve come to ask the Buddha;
kathaṃ jānemu taṃ mayan”ti.
how are we to understand this?”
0
0
0
0
“Yedha laddhā manussattaṃ,
“Those who’ve gained the human state
vadaññū vītamaccharā;
who are kind and rid of stinginess,
Buddhe pasannā dhamme ca,
confident in the Buddha and The Dharma,
saṃghe ca tibbagāravā;
with ardent respect for the Saṅgha:
Ete saggā pakāsanti,
they illuminate the heavens
paṭicca uppajjati upekkhā,
depending on those, equanimous-boredom arises.
ayaṃ vuccati, bhikkhave,
This is called
s'-āmisā upekkhā.
carnal equanimous-boredom.
§3.2 – (nirāmisaṃ upekkha / non-carnal equanimous-observation = 4th jhāna)
♦ “katamā ca, bhikkhave,
"And what, is
nir-āmisā upekkhā?
non-carnal equanimous-observation?
idha, bhikkhave, bhikkhu
Here, monks, a monk
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.
ayaṃ vuccati, bhikkhave,
This is called
nir-āmisā upekkhā.
non-carnal equanimous-observation.
§3.3 – (nir-āmisā nir-āmisatarā upekkha / surpassing non-carnal equanimous-observation = arahant)
♦ “katamā ca, bhikkhave,
"And what, is
nir-āmisā nirāmisatarā upekkhā?
something even better than non-carnal equanimous-observation?
yā kho, bhikkhave,
It’s when
0
0
0
0
“Itihetaṃ vijānāma,
“We understand what you’ve said;
aññaṃ pucchāma gotama;
and ask another question, Gotama.
uppajjati upekkhā,
The equanimous-observation that arises
ayaṃ vuccati, bhikkhave,
is called
nir-āmisā nirāmisatarā upekkhā.
Something even better than non-carnal equanimous-observation,
❧
+ §31.4 – (3 types of vimokkho / liberation)§4.1 – (nekkhamma and 4 jhānas are liberation from carnality)
[Carnality is the five cords of sensual pleasure 5kg , with sensuality as its limitation.]
♦ “katamo ca, bhikkhave,
"What is
sāmiso vimokkho?
carnal liberation?
rūpap-paṭi-saṃyutto vimokkho
Any liberation [devoid of sensuality but] connected to material form.
sāmiso vimokkho.
[The four jhānas are] carnal liberation.
§4.2 – (formless attainments are liberation from limitations of four jhānas and rūpa)
[Non-carnality is the four jhānas, and has material form as its limitation.]
♦ “katamo ca, bhikkhave,
"What is
nirāmiso vimokkho?
non-carnal liberation?
a-rūpap-paṭi-saṃyutto vimokkho
Any liberation [more refined than 4 jhānas] that is connected to formless [attainments such as 8 vimokkha ].
nirāmiso vimokkho.
is non-carnal liberation
§4.3 – (arahant has the highest liberation)
♦ “katamo ca, bhikkhave,
"And what is
nir-āmisā nirāmisataro vimokkho?
something even better than non-carnal liberation?
yo kho, bhikkhave,
It’s when
0
0
0
0
“Itihetaṃ vijānāma,
“We understand what you’ve said;
aññaṃ pucchāma gotama;
and ask another question, Gotama.
uppajjati vimokkho,
The liberation that arises
ayaṃ vuccati, bhikkhave,
is called
nir-āmisā nirāmisataro vimokkho”ti.
something even better than non-carnal liberation.
end of section [36..3.. - SN 36 vagga 3 Aṭṭhasatapariyāya: The Explanation of the Hundred and Eight] ❧
SN 37 Mātugāma Saṃyutta: Connected Discourses on Wives and Mothers
(cst4)
(derived from B. Sujato 2018/12)
+ § – SN 37 vagga 1 Paṭhamapeyyāla: Abbreviated Texts+ all - all
Saṃyutta Nikāya 37
Linked Discourses 37
1. Paṭhamapeyyālavagga
1. Abbreviated Texts
SN 37.1 Mātugāma: A Female
1. Mātugāmasutta
1. A Female
“Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa.
“monks, when a female has five factors she is extremely undesirable to a man.
Katamehi pañcahi?
What five?
Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati—
She’s not attractive, wealthy, or ethical; she’s idle, and she doesn’t beget children.
imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa.
When a female has these five factors she is extremely undesirable to a man.
Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassa.
When a female has five factors she is extremely desirable to a man.
Katamehi pañcahi?
What five?
Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati—
She’s attractive, wealthy, and ethical; she’s skillful and tireless, and she begets children.
imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassā”ti.
When a female has these five factors she is extremely desirable to a man.”
2. Purisasutta
2. A Man
“Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa.
“monks, when a man has five factors he is extremely undesirable to a female.
Katamehi pañcahi?
What five?
Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati—
He’s not attractive, wealthy, or ethical; he’s idle, and he doesn’t beget children.
imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa.
When a man has these five factors he is extremely undesirable to a female.
Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassa.
When a man has five factors he is extremely desirable to a female.
Katamehi pañcahi?
What five?
Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati—
He’s attractive, wealthy, and ethical; he’s skillful and tireless, and he begets children.
imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassā”ti.
When a man has these five factors he is extremely desirable to a female.”
SN 37.3 Āveṇikadukkha: Particular Suffering
3. Āveṇikadukkhasutta
3. Particular Suffering
“Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi.
“monks, there are these five kinds of suffering that particularly apply to females. They’re undergone by females and not by men.
Katamāni pañca?
What five?
Idha, bhikkhave, mātugāmo daharova samāno patikulaṃ gacchati, ñātakehi vinā hoti.
Firstly, a female, while still young, goes to live with her husband’s family and is separated from her relatives.
Idaṃ, bhikkhave, mātugāmassa paṭhamaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi.
This is the first kind of suffering that particularly applies to females.
Puna caparaṃ, bhikkhave, mātugāmo utunī hoti.
Furthermore, a female undergoes the menstrual cycle.
Idaṃ, bhikkhave, mātugāmassa dutiyaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi.
This is the second kind of suffering that particularly applies to females.
Puna caparaṃ, bhikkhave, mātugāmo gabbhinī hoti.
Furthermore, a female undergoes pregnancy.
Idaṃ, bhikkhave, mātugāmassa tatiyaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi.
This is the third kind of suffering that particularly applies to females.
Puna caparaṃ, bhikkhave, mātugāmo vijāyati.
Furthermore, a female gives birth.
Idaṃ, bhikkhave, mātugāmassa catutthaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi.
This is the fourth kind of suffering that particularly applies to females.
Puna caparaṃ, bhikkhave, mātugāmo purisassa pāricariyaṃ upeti.
Furthermore, a female provides services for a man.
Idaṃ kho, bhikkhave, mātugāmassa pañcamaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi.
This is the fifth kind of suffering that particularly applies to females.
Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī”ti.
These are the five kinds of suffering that particularly apply to females. They’re undergone by females and not by men.”
SN 37.4 Tīhidhammehi: Three Qualities
4. Tīhidhammehisutta
4. Three Qualities
“Tīhi, bhikkhave, dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
“monks, when females have three qualities females, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell.
Katamehi tīhi?
What three?
Idha, bhikkhave, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati.
A female lives at home with a heart full of the stain of stinginess in the morning, envy in the afternoon, and sexual desire in the evening.
Majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati.
Sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
When females have these three qualities, when their body breaks up, after death, they are mostly reborn in a place of loss, a bad place, the underworld, hell.”
5. Kodhanasutta
5. Angry
Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca:
Then Venerable Anuruddha went up to the Buddha, sat down to one side, and said to him:
“idhāhaṃ, bhante, mātugāmaṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantaṃ.
“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a place of loss, a bad place, the underworld, hell.
Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti?
How many qualities do females have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”
“Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Katamehi pañcahi?
What five?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kodhano ca hoti, duppañño ca hoti—
They’re earned-trustless, shameless, imprudent, angry, and witless.
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
When females have these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”
SN 37.6 Upanāhī: Hostility
6. Upanāhīsutta
6. Hostility
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, upanāhī ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, hostile, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
7. Issukīsutta
7. Envy
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, issukī ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, envious, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
8. Maccharīsutta
8. Stingy
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, maccharī ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, stingy, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo … pe …
apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
SN 37.9 Aticārī: Adultery
9. Aticārīsutta
9. Adultery
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo … pe … apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, aticārī ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, adulterous, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo … pe … upapajjatī”ti.
SN 37.10 Dussīla: Unethical
10. Dussīlasutta
10. Unethical
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, dussīlo ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, unethical, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjatī”ti.
SN 37.11 Appassuta: Uneducated
11. Appassutasutta
11. Uneducated
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, appassuto ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, uneducated, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjatī”ti.
12. Kusītasutta
12. Lazy
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kusīto ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, lazy, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo … pe … apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
SN 37.13 Muṭṭhassati: Unrememberful
13. Muṭṭhassatisutta
13. Unrememberful
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjati.
Katamehi pañcahi?
Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, muṭṭhassati ca hoti, duppañño ca hoti—
“… They’re earned-trustless, shameless, imprudent, unrememberful, and witless. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjatī”ti.
SN 37.14 Pañcavera: Five Threats
14. Pañcaverasutta
14. Five Threats
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo … pe … nirayaṃ upapajjati.
“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.
Katamehi pañcahi?
What five?
Pāṇātipātī ca hoti, adinnādāyī ca hoti, kāmesumicchācārī ca hoti, musāvādī ca hoti, surāmerayamajjappamādaṭṭhāyī ca hoti—
They kill living creatures, steal, commit sexual misconduct, lie, and consume alcoholic drinks that cause negligence.
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti.
When females have these five qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”
end of section [37..1.. - SN 37 vagga 1 Paṭhamapeyyāla: Abbreviated Texts] ❧
+ § – SN 37 vagga 2 Dutiyapeyyāla: second Abbreviated Texts+ all - all
2. Dutiyapeyyālavagga
2. second Abbreviated Texts
SN 37.15 Akkodhana: Free of Anger
15. Akkodhanasutta
15. Free of Anger
Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca:
Then Venerable Anuruddha went up to the Buddha … and said to him:
“idhāhaṃ, bhante, mātugāmaṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantaṃ.
“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that a female—when her body breaks up, after death—is reborn in a good place, a heavenly realm.
Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti?
How many qualities do females have so that they’re reborn in a good place, a heavenly realm?”
“Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Katamehi pañcahi?
What five?
Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, akkodhano ca hoti, paññavā ca hoti—
They’re earned-trustful, conscientious, prudent, free of anger, and wise.
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.
When females have these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.”
SN 37.16 Anupanāhī: Free of Hostility
16. Anupanāhīsutta
16. Free of Hostility
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Katamehi pañcahi?
Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anupanāhī ca hoti, paññavā ca hoti—
“… They’re earned-trustful, conscientious, prudent, free of hostility, and wise. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.
SN 37.17 Anissukī: Free of Envy
17. Anissukīsutta
17. Free of Envy
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Katamehi pañcahi?
Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anissukī ca hoti, paññavā ca hoti … pe ….
“… They’re earned-trustful, conscientious, prudent, free of envy, and wise. …”
SN 37.18 Amaccharī: Free of Stinginess
18. Amaccharīsutta
18. Free of Stinginess
“Amaccharī ca hoti, paññavā ca hoti … pe ….
“… They’re earned-trustful, conscientious, prudent, free of stinginess, and wise. …”
SN 37.19 Anaticārī: Not Adulterous
19. Anaticārīsutta
19. Not Adulterous
“Anaticārī ca hoti, paññavā ca hoti … pe ….
“… They’re earned-trustful, conscientious, prudent, not adulterous, and wise. …”
20. Susīlasutta
20. Ethical
“Sīlavā ca hoti, paññavā ca hoti … pe ….
“… They’re earned-trustful, conscientious, prudent, ethical, and wise. …”
SN 37.21 Bahussuta: Educated
21. Bahussutasutta
21. Educated
“Bahussuto ca hoti, paññavā ca hoti … pe ….
“… They’re earned-trustful, conscientious, prudent, educated, and wise. …”
SN 37.22 Āraddhavīriya: Energetic
22. Āraddhavīriyasutta
22. Energetic
“Āraddhavīriyo ca hoti, paññavā ca hoti … pe ….
“… They’re earned-trustful, conscientious, prudent, energetic, and wise. …”
SN 37.23 Upaṭṭhitassati: rememberful
23. Upaṭṭhitassatisutta
23. rememberful
“Upaṭṭhitassati ca hoti, paññavā ca hoti … pe …
“… They’re earned-trustful, conscientious, prudent, rememberful, and wise. …”
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.
SN 37.24 Pañcasīla: Five Precepts
24. Pañcasīlasutta
24. Five Precepts
“Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
“Anuruddha, when females have five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Katamehi pañcahi?
What five?
Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti—
They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.
When females have these five qualities, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.”
❧
+ § – SN 37 vagga 3 Bala: Powers+ all - all
Saṃyutta Nikāya 37
Linked Discourses 37
SN 37.25 Visārada: Assured
25. Visāradasutta
25. Assured
“Pañcimāni, bhikkhave, mātugāmassa balāni.
“monks, there are these five powers of a female.
Katamāni pañca?
What five?
Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ—
Attractiveness, wealth, relatives, children, and ethical behavior.
imāni kho, bhikkhave, pañca mātugāmassa balāni.
These are the five powers of a female.
Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo visārado agāraṃ ajjhāvasatī”ti.
A female living at home with these five qualities is self-assured.”
SN 37.26 Pasayha: Under Her Thumb
26. Pasayhasutta
26. Under Her Thumb
“Pañcimāni, bhikkhave, mātugāmassa balāni.
“monks, there are these five powers of a female.
Katamāni pañca?
What five?
Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ—
Attractiveness, wealth, relatives, children, and ethical behavior.
imāni kho, bhikkhave, pañca mātugāmassa balāni.
These are the five powers of a female.
Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṃ pasayha agāraṃ ajjhāvasatī”ti.
A female living at home with these five powers has her husband under her thumb.”
SN 37.27 Abhibhuyya: Mastered
27. Abhibhuyyasutta
27. Mastered
“Pañcimāni, bhikkhave, mātugāmassa balāni.
“monks, there are these five powers of a female.
Katamāni pañca?
What five?
Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ—
Attractiveness, wealth, relatives, children, and ethical behavior.
imāni kho, bhikkhave, pañca mātugāmassa balāni.
These are the five powers of a female.
Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṃ abhibhuyya vattatī”ti.
A female living at home with these five powers has her husband under her mastery.”
28. Ekasutta
28. One
“Ekena ca kho, bhikkhave, balena samannāgato puriso mātugāmaṃ abhibhuyya vattati.
“monks, when a man has one power he has a female under his mastery.
Katamena ekena balena?
What one power?
Issariyabalena abhibhūtaṃ mātugāmaṃ neva rūpabalaṃ tāyati, na bhogabalaṃ tāyati, na ñātibalaṃ tāyati, na puttabalaṃ tāyati, na sīlabalaṃ tāyatī”ti.
The power of sovereignty. Mastered by this, a female’s powers of attractiveness, wealth, relatives, children, and ethical behavior do not avail her.”
SN 37.29 Aṅga: In That Respect
29. Aṅgasutta
29. In That Respect
“Pañcimāni, bhikkhave, mātugāmassa balāni.
“monks, there are these five powers of a female.
Katamāni pañca?
What five?
Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ.
Attractiveness, wealth, relatives, children, and ethical behavior.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena—
A female who has the power of attractiveness but not the power of wealth
evaṃ so tenaṅgena aparipūro hoti.
is incomplete in that respect.
Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca—
But when she has the power of attractiveness and the power of wealth
evaṃ so tenaṅgena paripūro hoti.
she’s complete in that respect.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca ñātibalena—
A female who has the powers of attractiveness and wealth, but not the power of relatives
evaṃ so tenaṅgena aparipūro hoti.
is incomplete in that respect.
Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca—
But when she has the powers of attractiveness, wealth, and relatives
evaṃ so tenaṅgena paripūro hoti.
she’s complete in that respect.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca puttabalena—
A female who has the powers of attractiveness, wealth, and relatives, but not the power of children
evaṃ so tenaṅgena aparipūro hoti.
is incomplete in that respect.
Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca—
But when she has the powers of attractiveness, wealth, relatives, and children
evaṃ so tenaṅgena paripūro hoti.
she’s complete in that respect.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena—
A female who has the powers of attractiveness, wealth, relatives, and children, but not the power of ethical behavior
evaṃ so tenaṅgena aparipūro hoti.
is incomplete in that respect.
Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, sīlabalena ca—
But when she has the powers of attractiveness, wealth, relatives, children, and ethical behavior
evaṃ so tenaṅgena paripūro hoti.
she’s complete in that respect.
Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti.
These are the five powers of a female.”
SN 37.30 Nāsenti: They Send Her Away
30. Nāsentisutta
30. They Send Her Away
“Pañcimāni, bhikkhave, mātugāmassa balāni.
“monks, there are these five powers of a female.
Katamāni pañca?
What five?
Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ.
Attractiveness, wealth, relatives, children, and ethical behavior.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti.
If a female has the power of attractiveness but not that of ethical behavior, the family will send her away, they won’t accommodate her.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti.
If a female has the powers of attractiveness and wealth but not that of ethical behavior, the family will send her away, they won’t accommodate her.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti.
If a female has the powers of attractiveness, wealth, and relatives, but not that of ethical behavior, the family will send her away, they won’t accommodate her.
Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti.
If a female has the powers of attractiveness, wealth, relatives, and children, but not that of ethical behavior, the family will send her away, they won’t accommodate her.
Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca rūpabalena, vāsenteva naṃ, kule na nāsenti.
If a female has the power of ethical behavior but not that of attractiveness, the family will accommodate her, they won’t send her away.
Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena, vāsenteva naṃ, kule na nāsenti.
If a female has the power of ethical behavior but not that of wealth, the family will accommodate her, they won’t send her away.
Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca ñātibalena, vāsenteva naṃ, kule na nāsenti.
If a female has the power of ethical behavior but not that of relatives, the family will accommodate her, they won’t send her away.
Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca puttabalena, vāsenteva naṃ, kule na nāsenti.
If a female has the power of ethical behavior but not that of children, the family will accommodate her, they won’t send her away.
Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti.
These are the five powers of a female.”
31. Hetusutta
31. Cause
“Pañcimāni, bhikkhave, mātugāmassa balāni.
“monks, there are these five powers of a female.
Katamāni pañca?
What five?
Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ.
Attractiveness, wealth, relatives, children, and ethical behavior.
Na, bhikkhave, mātugāmo rūpabalahetu vā bhogabalahetu vā ñātibalahetu vā puttabalahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
It is not because of the powers of attractiveness, wealth, relatives, or children that females, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sīlabalahetu kho, bhikkhave, mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
It is because of the power of ethical behavior that females, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti.
These are the five powers of a female.”
32. Ṭhānasutta
32. Things
“Pañcimāni, bhikkhave, ṭhānāni dullabhāni akatapuññena mātugāmena.
“monks, there are five things that are hard to get for females who have not made merit.
Katamāni pañca?
What five?
Patirūpe kule jāyeyyanti—
‘May I be born into a suitable family!’
idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena.
This is the first thing.
Patirūpe kule jāyitvā patirūpaṃ kulaṃ gaccheyyanti—
‘Having been born in a suitable family, may I marry into a suitable family!’
idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena.
This is the second thing.
Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvaseyyanti—
‘Having been born in a suitable family and married into a suitable family, may I live at home without a co-wife!’
idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena.
This is the third thing.
Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvasantī puttavatī assanti—
‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’
idaṃ, bhikkhave, catutthaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena.
This is the fourth thing.
Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvasantī puttavatī samānā sāmikaṃ abhibhuyya vatteyyanti—
‘Having been born in a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’
idaṃ, bhikkhave, pañcamaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena.
This is the fifth thing.
Imāni kho, bhikkhave, pañca ṭhānāni dullabhāni akatapuññena mātugāmenāti.
These are the five things that are hard to get for females who have not made merit.
Pañcimāni, bhikkhave, ṭhānāni sulabhāni katapuññena mātugāmena.
There are five things that are easy to get for females who have made merit.
Katamāni pañca?
What five?
Patirūpe kule jāyeyyanti—
‘May I be born into a suitable family!’
idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena.
This is the first thing.
Patirūpe kule jāyitvā patirūpaṃ kulaṃ gaccheyyanti—
‘Having been born into a suitable family, may I marry into a suitable family!’
idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena.
This is the second thing.
Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvaseyyanti—
‘Having been born into a suitable family and married into a suitable family, may I live at home without a co-wife!’
idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena.
This is the third thing.
Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvasantī puttavatī assanti—
‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, may I have children!’
idaṃ, bhikkhave, catutthaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena.
This is the fourth thing.
Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvasantī puttavatī samānā sāmikaṃ abhibhuyya vatteyyanti—
‘Having been born into a suitable family, and married into a suitable family, and living at home without a co-wife, and having had children, may I master my husband!’
idaṃ, bhikkhave, pañcamaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena.
This is the fifth thing.
Imāni kho, bhikkhave, pañca ṭhānāni sulabhāni katapuññena mātugāmenā”ti.
These are the five things that are easy to get for females who have made merit.”
❧
SN 37.33 Pañcasīlavisārada: Living With Self-Assurance
33. Pañcasīlavisāradasutta
33. Living With Self-Assurance
“Pañcahi, bhikkhave, dhammehi samannāgato mātugāmo visārado agāraṃ ajjhāvasati.
“monks, a female living at home with five qualities is self-assured.
Katamehi pañcahi?
What five?
Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti—
She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence.
imehi kho, bhikkhave, pañcahi dhammehi samannāgato mātugāmo visārado agāraṃ ajjhāvasatī”ti.
A female living at home with these five qualities is self-assured.”
34. Vaḍḍhīsutta
34. Growth
“Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati sārādāyinī ca hoti varādāyinī ca kāyassa.
“monks, a female noble-one's-disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life.
Katamehi pañcahi?
What five?
Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—
She grows in earned-trust, ethics, learning, generosity, and wisdom.
imehi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti, varādāyinī ca kāyassāti.
A female noble-one's-disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.
Saddhāya sīlena ca yādha vaḍḍhati,
When she grows in earned-trust and ethics,
Paññāya cāgena sutena cūbhayaṃ;
wisdom, and both generosity and learning—
Sā tādisī sīlavatī upāsikā,
a virtuous laywoman such as she
Ādīyati sāramidheva attano”ti.
takes on what is essential for herself in this life.”
Mātugāmasaṃyuttaṃ samattaṃ.
The Linked Discourses on females are complete.
end of section [37..3.. - SN 37 vagga 3 Bala: Powers] ❧
SN 38 Jambukhādaka Saṃyutta: Connected Discourses with Jambukhādaka + § – SN 38 vagga 1 Jambukhādaka: With Jambukhādaka+ all - all
1. Jambukhādakavagga
1. With Jambukhādaka
Saṃyutta Nikāya 38
Linked Discourses 38
SN 38.1 Nibbānapañhā: A Question About nirvana
1. Nibbānapañhāsutta
1. A Question About nirvana
Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake.
At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka.
Atha kho jambukhādako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jambukhādako paribbājako āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“‘Nibbānaṃ, nibbānan’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘nirvana’.
Katamaṃ nu kho, āvuso, nibbānan”ti?
What is nirvana?”
“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—
“friend, the ending of greed, hate, and delusion
idaṃ vuccati nibbānan”ti.
is called nirvana.”
“Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti?
“But, friend, is there a path and a practice for realizing this nirvana?”
“Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti.
“There is, friend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti?
“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, 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, āvuso, maggo ayaṃ paṭipadā etassa nibbānassa sacchikiriyāyā”ti.
This is the path, the practice, for realizing this nirvana.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya.
“friend, this is a fine path, a fine practice, for realizing this nirvana.
Alañca panāvuso sāriputta, appamādāyā”ti.
Just this much is enough to be diligent.”
SN 38.2 Arahattapañhā: A Question About Perfection
2. Arahattapañhāsutta
2. A Question About Perfection
“‘Arahattaṃ, arahattan’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘perfection’.
Katamaṃ nu kho, āvuso, arahattan”ti?
What is perfection?”
“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—
“friend, the ending of greed, hate, and delusion
idaṃ vuccati arahattan”ti.
is called perfection.”
“Atthi panāvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti?
“But, friend, is there a path and a practice for realizing this perfection?”
“Atthi kho, āvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti.
“There is, friend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa arahattassa sacchikiriyāyā”ti?
“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa arahattassa sacchikiriyāya, seyyathidaṃ—
“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo, ayaṃ paṭipadā etassa arahattassa sacchikiriyāyā”ti.
This is the path, the practice, for realizing this perfection.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa arahattassa sacchikiriyāya.
“friend, this is a fine path, a fine practice, for realizing this perfection.
Alañca panāvuso sāriputta, appamādāyā”ti.
Just this much is enough to be diligent.”
SN 38.3 Dhammavādīpañhā: Principled Speech
3. Dhammavādīpañhāsutta
3. Principled Speech
“Ke nu kho, āvuso sāriputta, loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā”ti?
“friend Sāriputta, who in the world have principled speech? Who in the world practice well? Who are the Holy Ones in the world?”
“Ye kho, āvuso, rāgappahānāya dhammaṃ desenti, dosappahānāya dhammaṃ desenti, mohappahānāya dhammaṃ desenti, te loke dhammavādino.
“friend, those who teach principles for giving up greed, hate, and delusion have principled speech in the world.
Ye kho, āvuso, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā.
Those who practice for giving up greed, hate, and delusion are practicing well in the world.
Yesaṃ kho, āvuso, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sugatā”ti.
Those who have given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—are Holy Ones in the world.”
“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?
“But, friend, is there a path and a practice for giving up that greed, hate, and delusion?”
“Atthi kho, āvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.
“There is, friend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?
“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa rāgassa dosassa mohassa pahānāya, seyyathidaṃ—
“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.
This is the path, this is the practice for giving up that greed, hate, and delusion.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa rāgassa dosassa mohassa pahānāya.
“This is a fine path, a fine practice, for giving up greed, hate, and delusion.
Alañca panāvuso sāriputta, appamādāyā”ti.
Just this much is enough to be diligent.”
SN 38.4 Kimatthiya: What’s the Purpose
4. Kimatthiyasutta
4. What’s the Purpose
“Kimatthiyaṃ, āvuso sāriputta, samaṇe gotame brahmacariyaṃ vussatī”ti?
“friend Sāriputta, what’s the purpose of living the spiritual life with the ascetic Gotama?”
“Dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī”ti.
“The purpose of living the spiritual life under the Buddha is to completely understand suffering.”
“Atthi panāvuso, maggo atthi paṭipadā etassa dukkhassa pariññāyā”ti?
“But, friend, is there a path and a practice for completely understanding this suffering?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa dukkhassa pariññāyā”ti?
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etassa dukkhassa pariññāyā”ti?
SN 38.5 Assāsappatta: Solace
5. Assāsappattasutta
5. Solace
“‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘gaining solace’.
Kittāvatā nu kho, āvuso, assāsappatto hotī”ti?
At what point do you gain solace?”
“Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti.
“When a monk truly understands the six fields of contacts’ origin, ending, gratification, drawback, and escape, at that point they’ve gained solace.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti?
“But, friend, is there a path and a practice for realizing this solace?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa sacchikiriyāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa assāsassa sacchikiriyāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa assāsassa sacchikiriyāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.6 Paramassāsappatta: Ultimate Solace
6. Paramassāsappattasutta
6. Ultimate Solace
“‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘gaining ultimate solace’.
Kittāvatā nu kho, āvuso, paramassāsappatto hotī”ti?
At what point do you gain ultimate solace?”
“Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti.
“When a monk is freed by not grasping after truly understanding the six fields of contacts’ origin, ending, gratification, drawback, and escape, at that point they’ve gained ultimate solace.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti?
“But, friend, is there a path and a practice for realizing this ultimate solace?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti.
“There is.” …
“Katamo pana, āvuso, maggo katamā paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa paramassāsassa sacchikiriyāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa paramassāsassa sacchikiriyāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.7 Vedanāpañhā: A Question About Feeling
7. Vedanāpañhāsutta
7. A Question About Feeling
“‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘feeling’.
Katamā nu kho, āvuso, vedanā”ti?
What is feeling?”
“Tisso imāvuso, vedanā.
“friend, there are three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feeling.
imā kho, āvuso, tisso vedanā”ti.
These are the three feelings.”
“Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti?
“But friend, is there a path and a practice for completely understanding these three feelings?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ tissannaṃ vedanānaṃ pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.8 Āsavapañhā: A Question About Defilements
8. Āsavapañhāsutta
8. A Question About Defilements
“‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘defilement’.
Katamo nu kho, āvuso, āsavo”ti?
What is defilement?”
“Tayo me, āvuso, āsavā.
“friend, there are three defilements.
Kāmāsavo, bhavāsavo, avijjāsavo—
The defilements of sensuality, desire to be reborn, and ignorance.
ime kho, āvuso, tayo āsavā”ti.
These are the three defilements.”
“Atthi panāvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā”ti?
“But, friend, is there a path and a practice for completely understanding these three defilements?”
“Atthi kho, āvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā etesaṃ āsavānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etesaṃ āsavānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ āsavānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ āsavānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.9 Avijjāpañhā: A Question About Ignorance
9. Avijjāpañhāsutta
9. A Question About Ignorance
“‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā”ti?
What is ignorance?”
“Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ—
“Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṃ vuccatāvuso, avijjā”ti.
This is called ignorance.”
“Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti?
“But, friend, is there a path and a practice for giving up that ignorance?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etissā avijjāya pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etissā avijjāya pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etissā avijjāya pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etissā avijjāya pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.10 Taṇhāpañhā: A Question About Craving
10. Taṇhāpañhāsutta
10. A Question About Craving
“‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘craving’.
Katamā nu kho, āvuso, taṇhā”ti?
What is craving?”
“Tisso imā, āvuso, taṇhā.
“friend, there are these three cravings.
Kāmataṇhā, bhavataṇhā, vibhavataṇhā—
Craving for sensual pleasures, craving to continue existence, and craving to end existence.
imā kho, āvuso, tisso taṇhā”ti.
These are the three cravings.”
“Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti?
“But, friend, is there a path and a practice for completely understanding these cravings?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ taṇhānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ taṇhānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.11 Oghapañhā: A Question About Floods
11. Oghapañhāsutta
11. A Question About Floods
“‘Ogho, ogho’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘a flood’.
Katamo nu kho, āvuso, ogho”ti?
What is a flood?”
“Cattārome, āvuso, oghā.
“friend, there are these four floods.
Kāmogho, bhavogho, diṭṭhogho, avijjogho—
The floods of sensuality, desire to be reborn, views, and ignorance.
ime kho, āvuso, cattāro oghā”ti.
These are the four floods.”
“Atthi panāvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā”ti?
“But, friend, is there a path and a practice for completely understanding these floods?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etesaṃ oghānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ oghānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ oghānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ oghānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.12 Upādānapañhā: A Question About Grasping
12. Upādānapañhāsutta
12. A Question About Grasping
“‘Upādānaṃ, upādānan’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘grasping’.
Katamaṃ nu kho, āvuso, upādānan”ti?
What is grasping?”
“Cattārimāni, āvuso, upādānāni.
“friend, there are these four kinds of grasping.
Kāmupādānaṃ, diṭṭhupādānaṃ sīlabbatupādānaṃ, attavādupādānaṃ—
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
imāni kho, āvuso, cattāri upādānānī”ti.
These are the four kinds of grasping.”
“Atthi panāvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti?
“But, friend, is there a path and a practice for completely understanding these four kinds of grasping?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ upādānānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ upādānānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.13 Bhavapañhā: A Question About States of Existence
13. Bhavapañhāsutta
13. A Question About States of Existence
“‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of these things called ‘states of existence’.
Katamo nu kho, āvuso, bhavo”ti?
What are states of existence?”
“Tayome, āvuso, bhavā.
“friend, there are these three states of existence.
Kāmabhavo, rūpabhavo, arūpabhavo—
Existence in the sensual realm, the realm of luminous form, and the formless realm.
ime kho, āvuso, tayo bhavā”ti.
These are the three states of existence.”
“Atthi panāvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti?
“But, friend, is there a path and a practice for completely understanding these three states of existence?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti.
“There is.” …
“Katamo, panāvuso, maggo katamā paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ bhavānaṃ pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ bhavānaṃ pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.14 Dukkhapañhā: A Question About Suffering
14. Dukkhapañhāsutta
14. A Question About Suffering
“‘Dukkhaṃ, dukkhan’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘suffering’.
Katamaṃ nu kho, āvuso, dukkhan”ti?
What is suffering?”
“Tisso imā, āvuso, dukkhatā.
“friend, there are these three forms of suffering.
Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā—
The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing.
imā kho, āvuso, tisso dukkhatā”ti.
These are the three forms of suffering.”
“Atthi panāvuso maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti?
“But, friend, is there a path and a practice for completely understanding these three forms of suffering?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ dukkhatānaṃ pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ dukkhatānaṃ pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
SN 38.15 Sakkāyapañhā: A Question About Identity
15. Sakkāyapañhāsutta
15. A Question About Identity
“‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati.
“friend Sāriputta, they speak of this thing called ‘identity’.
Katamo nu kho, āvuso, sakkāyo”ti?
What is identity?”
“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ—
“friend, the Buddha said that these five grasping aggregates are identity. That is,
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
form, feeling, perception, co-doings, and consciousness.
Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.
The Buddha said that these five grasping aggregates are identity.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti?
“But, friend, is there a path and a practice for completely understanding this identity?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti.
“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa sakkāyassa pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.
+ SN 38.16 Du-k-kara-pañhā-: A Question About What’s Hard to Do
(translation style
SP-FLUENT by
frankk )
16. Du-k-kara-pañhā-sutta
16. A Question About What’s Hard to Do
“Kiṃ nu kho, āvuso sāriputta, imasmiṃ dhamma-vinaye duk-karan”ti?
“friend Sāriputta, in this Dharma and training, what is hard to do?”
“Pabbajjā kho, āvuso, imasmiṃ dhamma-vinaye duk-karā”ti.
“[deciding to become a monk and] Going forth , friend, is hard to do in this Dharma and training.”
“Pabbajitena panāvuso, kiṃ duk-karan”ti?
“But what’s hard to do for someone who has gone forth?”
“Pabbajitena kho, āvuso, abhi-rati duk-karā”ti.
“When you’ve gone forth it’s hard to be satisfied [with the lifestyle of a monk].”
“Abhi-ratena panāvuso, kiṃ duk-karan”ti?
“But what’s hard to do for someone who is satisfied [with the lifestyle of a monk]?”
“Abhi-ratena kho, āvuso, dhamm-ānu-dhammap-paṭipatti duk-karā”ti.
“When you’re satisfied, it’s hard to practice The Dharma in line with The Dharma [at a high skill level, doing the fourth frame of satipaṭṭhāna, Dhamma-anu-passana, with fourth jhāna level of quality].”
“Kīvaciraṃ panāvuso, dhamm-ānu-dhammap-paṭipanno bhikkhu arahaṃ assā”ti?
“But if a monk practices in line with The Dharma [at a high skill level], will it take them long to become a perfected one, [an Arahant]?”
“Na-ciraṃ, āvuso”ti.
“Not long, friend.”
*
SN 38.16 and
SN 39.16 are the same, just a different wanderer asking the same question. When the suttas are redundant like this, it’s making a point that many different wanderers tend to ask the same question, so it’s not an outlier, not a special case, not unusual, i.e. we shouldn’t make an erroneous assumption that some unique suttas are a special case for a special situation, rather than a general teaching addressed to a general audience.
* note that according to
Vism. , their redefined ‘jhāna’
VRJ👻🥶 , is so difficult to do that only 1 in a million monks can achieve on average. If that were the case, you would certainly expect that to make an appearance in this sutta.
* being satisfied [with the lifestyle of a monk renouncing all worldly pleasures], is the primary driver for first jhāna, deriving pleasure from skillful wholesome pleasures based on renunciation, rather than worldly pleasures that are addictive and unsustainable. Like many other suttas, this suggest that the Buddha expected happy monks would easily develop some level of proficiency with at least first jhāna. So the difficulty with first jhāna is in being content with simplicity and an ethical lifestyle, rather than requiring a superhuman level of samatha that
LBT redefines as ‘jhāna’.
* cross referencing with
MN 64 , we know it’s impossible to attain arahantship or non-return without at least first jhāna. We know the Buddha expected even novice monks to attain at least mediocre first jhāna. Those who are satisfied with the holy life can easily do the mental part of first jhāna, those who don’t would disrobe.
* As for stream entry and once-returner, the difficulty of that would seem to sandwiched somewhere between what this sutta says for going forth, and arahantship.
* So putting together these bits, we can deduce practicing in line with Dharma implies doing it at fourth jhāna quality level in the context of this sutta.
* the contrast between being satisfied with living the holy life, and the difficulty of practicing Dharma in line with the Dharma, is likely referring to the fact that the Buddha, expected on average monks to have some proficiency in the first three jhānas (pleasant abiding in all 4 postures, partial jhāna), and that one could be complacent in that happiness and not assiduously (
a-p-pamāda 🐘🐾 ) strive for arahantship with
4sp🐘 done at fourth
Jhāna level of quality. That kind of complacency is explained by Mahā Kaccana as being stuck internally [in jhāna], and in SN 55, the Buddha says he did not want to teach about stream entry because he was concerned with his disciples being negligent (pamāda) rather than assiduously (
a-p-pamāda 🐘🐾 ) striving for arahantship.
SN 38.16 FLIPT style of translation for pāḷi learners
“Kiṃ nu kho, āvuso sāriputta,
"What ** indeed, friend sāriputta,
imasmiṃ dhamma-vinaye duk-karan”ti?
(in) this dhamma-(and)-discipline (is) difficult-(to)-do?"
“Pabbajjā kho, āvuso,
"[Leaving the home life and] taking-ordination indeed, friend,
imasmiṃ dhamma-vinaye duk-karā”ti.
(in) this dhamma-(and)-discipline (is) difficult-(to)-do.
“Pabbajitena pan-āvuso,
“(for) one-ordained ***-,friend,
kiṃ duk-karan”ti?
what (is) difficult-(to) do?”
“Pabbajitena kho, āvuso,
“(for) one-ordained ***, friend,
Abhi-rati duk-karā”ti.
Abundant-delight [in that lifestyle] (is) difficult-(to)-do.”
“Abhi-ratena pan-āvuso,
“(for) one-abundantly-delighted ***-,friend,
kiṃ duk-karan”ti?
what (is) difficult-(to) do?”
“Abhi-ratena kho, āvuso,
“(for) one-abundantly-delighted ***-,friend,
Dhammā-nu-dhammap-paṭi-patti duk-karā”ti.
{practice in accordance with}-dhamma (is) difficult-(to) do
“Kīva-ciraṃ pan-āvuso,
“how-long, ***-friend,
Dhammā-nu-dhammap-paṭi-panno
(in) {practicing in accordance with}-dhamma,
bhikkhu arahaṃ assā”ti?
(that a) monk {attains} arahantship?”
“Na-ciraṃ, āvuso”ti.
“Not-long, friend.”
The Linked Discourses with Jambukhādaka are complete.
Jambukhādakasaṃyuttaṃ samattaṃ.
The Linked Discourses with Jambukhādaka are complete.
end of section [38..1.. - SN 38 vagga 1 Jambukhādaka: With Jambukhādaka] ❧
SN 39 Samaṇḍaka Saṃyutta: Connected Discourses with Samaṇḍaka + SN 39 vagga 1 Sāmaṇḍaka: (name of wanderer) + all - all
1. Sāmaṇḍakavagga
1. (name of wanderer)
SN 39.1 Sāmaṇḍaka: With Sāmaṇḍaka on Nirvana
1. Sāmaṇḍakasutta
1. With Sāmaṇḍaka on Nirvana
Ekaṃ samayaṃ āyasmā sāriputto vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Atha kho sāmaṇḍako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍako paribbājako āyasmantaṃ sāriputtaṃ etadavoca:
At one time Venerable Sāriputta was staying in the land of the Vajjis near Ukkacelā on the bank of the Ganges river. Then the wanderer Sāmaṇḍaka went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“‘Nibbānaṃ, nibbānan’ti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, nibbānan”ti?
“Reverend Sāriputta, they speak of this thing called ‘Nirvana’. What is Nirvana?”
“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—idaṃ vuccati nibbānan”ti.
“Reverend, the ending of greed, hate, and delusion is called Nirvana.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti?
“But, reverend, is there a path and a practice for realizing this Nirvana?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti.
“There is, reverend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti?
“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa nibbānassa sacchikiriyāya, seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa nibbānassa sacchikiriyāyā”ti.
“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, the practice, for realizing this Nirvana.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti.
“Reverend, this is a fine path, a fine practice, for realizing this Nirvana. Just this much is enough to be diligent.”
Paṭhamaṃ.
(Yathā jambukhādakasaṃyuttaṃ, tathā vitthāretabbaṃ.)
(These should be expanded in the same way as the Linked Discourses with Jambukhādaka.)
+ SN 39.16 Du-k-kara-: Hard to Do
(translation style
SP-FLUENT by
frankk )
16. Du-k-kara-sutta
16. Hard to Do
“Kiṃ nu kho, āvuso sāriputta, imasmiṃ dhamma-vinaye duk-karan”ti?
“friend Sāriputta, in this Dharma and training, what is hard to do?”
“Pabbajjā kho, āvuso, imasmiṃ dhamma-vinaye duk-karā”ti.
“[deciding to become a monk and] Going forth , friend, is hard to do in this Dharma and training.”
“Pabbajitena panāvuso, kiṃ duk-karan”ti?
“But what’s hard to do for someone who has gone forth?”
“Pabbajitena kho, āvuso, abhi-rati duk-karā”ti.
“When you’ve gone forth it’s hard to be satisfied [with the lifestyle of a monk].”
“Abhi-ratena panāvuso, kiṃ duk-karan”ti?
“But what’s hard to do for someone who is satisfied [with the lifestyle of a monk]?”
“Abhi-ratena kho, āvuso, dhamm-ānu-dhammap-paṭipatti duk-karā”ti.
“When you’re satisfied, it’s hard to practice The Dharma in line with The Dharma [at a high skill level, doing the fourth frame of satipaṭṭhāna, Dhamma-anu-passana, with fourth jhāna level of quality].”
“Kīvaciraṃ panāvuso, dhamm-ānu-dhammap-paṭipanno bhikkhu arahaṃ assā”ti?
“But if a monk practices in line with The Dharma [at a high skill level], will it take them long to become a perfected one, [an Arahant]?”
“Na-ciraṃ, āvuso”ti.
“Not long, friend.”
*
SN 38.16 and
SN 39.16 are the same. See
SN 38.16 for commentary on this sutta.
Soḷasamaṃ.
The Linked Discourses with Sāmaṇḍaka are complete.
(Purimakasadisaṃ uddānaṃ.)
Sāmaṇḍakasaṃyuttaṃ samattaṃ.
❧
SN 40 Moggallāna Saṃyutta: Connected Discourses with Moggallāna
(cst4 via suttacentral)
(derived from B.Sujato trans.)
Saṃyutta Nikāya 40
Linked Discourses 40
+ § – SN 40 vagga 1 Moggallāna: By Moggallāna+ all - all
1. Moggallānavagga
1. By Moggallāna
+ SN 40.1 Paṭhamajhānapañhā: A Question About the First jhāna
1. Paṭhamajhānapañhāsutta
1. A Question About the First jhāna
Ekaṃ samayaṃ āyasmā mahāmoggallāno sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Mahāmoggallāna was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:
There Venerable Mahāmoggallāna addressed the mendicants:
“āvuso bhikkhave”ti.
“Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:
Venerable Mahāmoggallāna said this:
“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, reverends, as I was in private retreat this thought came to mind:
‘paṭhamaṃ jhānaṃ, paṭhamaṃ jhānan’ti vuccati.
‘They speak of this thing called the “first jhāna”.
Katamaṃ nu kho paṭhamaṃ jhānanti?
What is the first jhāna?’
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu
here, monks,
🚫💑 vivicc’eva kāmehi
🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi
🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ
😁🙂 withdrawal-born rapture-&pleasure,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
🌘 first Jhāna (he) enters, dwells.
(V&V💭 is remembering what he is supposed to do, now he does it)
Idaṃ vuccati paṭhamaṃ jhānan’ti.
This is called the first jhāna.’
So khvāhaṃ, āvuso,
And so,
🚫💑 vivicc’eva kāmehi
🚫💑 Quite-withdrawn (from) sensuality,
🚫😠 vivicca a-kusalehi dhammehi
🚫😠 withdrawn (from) un-skillful Dhamma [teachings & qualities],
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
(V&V💭) With-directed-thought, with-evaluation,
😁🙂 viveka-jaṃ pīti-sukhaṃ
😁🙂 withdrawal-born rapture-&pleasure,
🌘 paṭhamaṃ jhānaṃ
🌘 first Jhāna
upasampajja viharāmi.
I was entering and dwelling in.
(impure jhāna: interrupted by impure perceptions)
Tassa mayhaṃ, āvuso, iminā vihārena viharato
Friends, while I dwelt in the dwelling [of jhāna samādhi]
Kāma-sahagatā saññā-mana-sikārā samudācaranti.
Sensual-pleasure-*** perceptions-and-attention [to those impure perceptions] assailed me.
(Buddha comes over via psychic power to give advice)
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, paṭhamaṃ jhānaṃ pamādo,
Brahmin, do not neglect the first jhāna!
(code phrase that means “do four jhānas”: saṇṭhapehi, ekodiṃ, samādhi)
paṭhame jhāne cittaṃ saṇṭhapehi,
(in) first jhāna, (the) mind (you should) settle,
paṭhame jhāne cittaṃ ekodiṃ karohi,
(in) first jhāna, (the) mind (you should) make-it-singular,
paṭhame jhāne cittaṃ samādahā’ti.
(in) first jhāna, (the) mind (you should) undistractify-&-lucidify,
So khvāhaṃ, āvuso, aparena samayena vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the first jhāna.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya:
So if anyone should be rightly called
‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya:
a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘satthārānuggahito sāvako mahābhiññataṃ patto’”ti.
❧
+ SN 40.2 Dutiyajhānapañhā: A Question About the Second jhāna
2. Dutiyajhānapañhāsutta
2. A Question About the Second jhāna
“‘Dutiyaṃ jhānaṃ, dutiyaṃ jhānan’ti vuccati.
“They speak of this thing called the 'second jhāna'.
Katamaṃ nu kho dutiyaṃ jhānanti?
What is the second jhāna?”
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu
here, monks,
Vitakka-vicārānaṃ vūpasamā
(with) directed-thoughts-(and)-evaluation subsiding,
ajjhattaṃ sampasādanaṃ
internal assurance,
🌄 cetaso ekodi-bhāvaṃ
🌄 mind has-become-singular,
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
🚫(V&V💭) No-directed-Thought, no-evaluation,
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
🌄😁🙂 undistractable-lucidity—born rapture-&-pleasure,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
🌗 second Jhāna (he) enters, dwells.
Idaṃ vuccati dutiyaṃ jhānan’ti.
This is called the second jhāna.’
So khvāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi.
And so … I was entering and remaining in the second jhāna.
Tassa mayhaṃ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by directing-thought beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, dutiyaṃ jhānaṃ pamādo, dutiye jhāne cittaṃ saṇṭhapehi, dutiye jhāne cittaṃ ekodiṃ karohi, dutiye jhāne cittaṃ samādahā’ti.
Don’t neglect the second jhāna, brahmin! Settle your mind in the second jhāna; unify your mind and undistractify-&-lucidify it in the second jhāna.’
So khvāhaṃ, āvuso, aparena samayena vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the second jhāna.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya:
So if anyone should be rightly called
‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya:
a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
‘satthārānuggahito sāvako mahābhiññataṃ patto’”ti.
+ SN 40.3 Tatiyajhānapañhā: A Question About the Third jhāna
3. Tatiyajhānapañhāsutta
3. A Question About the Third jhāna
“‘Tatiyaṃ jhānaṃ, tatiyaṃ jhānan’ti vuccati.
“They speak of this thing called the ‘third jhāna’.
Katamaṃ nu kho tatiyaṃ jhānanti?
What is the third jhāna?
Tassa mayhaṃ, āvuso, etadahosi—
It occurred to me:
idha bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
‘With the fading away of rapture, a mendicant enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, “Equanimous and rememberful, one meditates in pleasure.”
Idaṃ vuccati tatiyaṃ jhānanti.
This is called the third jhāna.’
So khvāhaṃ, āvuso, pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi. Yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi.
And so … I was entering and remaining in the third jhāna.
Tassa mayhaṃ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by rapture beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, tatiyaṃ jhānaṃ pamādo, tatiye jhāne cittaṃ saṇṭhapehi, tatiye jhāne cittaṃ ekodiṃ karohi, tatiye jhāne cittaṃ samādahā’ti.
Don’t neglect the third jhāna, brahmin! Settle your mind in the third jhāna; unify your mind and undistractify-&-lucidify it in the third jhāna.’
So khvāhaṃ, āvuso, aparena samayena pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the third jhāna.
Yañhi taṃ āvuso sammā vadamāno vadeyya … pe … mahābhiññataṃ patto”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
+ SN 40.4 Catutthajhānapañhā: A Question About the Fourth jhāna
4. Catutthajhānapañhāsutta
4. A Question About the Fourth jhāna
“‘Catutthaṃ jhānaṃ, catutthaṃ jhānan’ti vuccati.
“They speak of this thing called the ‘fourth jhāna’.
Katamaṃ nu kho catutthaṃ jhānanti?
What is the fourth jhāna?
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
‘It’s when, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Idaṃ vuccati catutthaṃ jhānan’ti.
This is called the fourth jhāna.’
So khvāhaṃ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.
And so … I was entering and remaining in the fourth jhāna.
Tassa mayhaṃ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by pleasure beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, catutthaṃ jhānaṃ pamādo, catutthe jhāne cittaṃ saṇṭhapehi, catutthe jhāne cittaṃ ekodiṃ karohi, catutthe jhāne cittaṃ samādahā’ti.
Don’t neglect the fourth jhāna, brahmin! Settle your mind in the fourth jhāna; unify your mind and undistractify-&-lucidify it in the fourth jhāna.’
So khvāhaṃ, āvuso, aparena samayena sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the fourth jhāna.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya … pe … mahābhiññataṃ patto”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
SN 40.5 Ākāsānañcāyatanapañhā: A Question About the Dimension of Infinite Space
5. Ākāsānañcāyatanapañhāsutta
5. A Question About the Dimension of Infinite Space
“‘Ākāsānañcāyatanaṃ, ākāsānañcāyatanan’ti vuccati.
“They speak of this thing called the ‘dimension of infinite space’.
Katamaṃ nu kho ākāsānañcāyatananti?
What is the dimension of infinite space?
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati.
‘It’s when a mendicant—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that “space is infinite”, enters and remains in the dimension of infinite space.
Idaṃ vuccati ākāsānañcāyatanan’ti.
This is called the dimension of infinite space.’
So khvāhaṃ, āvuso, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi.
And so … I was entering and remaining in the dimension of infinite space.
Tassa mayhaṃ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by forms beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, ākāsānañcāyatanaṃ pamādo, ākāsānañcāyatane cittaṃ saṇṭhapehi, ākāsānañcāyatane cittaṃ ekodiṃ karohi, ākāsānañcāyatane cittaṃ samādahā’ti.
Don’t neglect the dimension of infinite space, brahmin! Settle your mind in the dimension of infinite space; unify your mind and undistractify-&-lucidify it in the dimension of infinite space.’
So khvāhaṃ, āvuso, aparena samayena sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the dimension of infinite space.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya … pe … mahābhiññataṃ patto”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
SN 40.6 Viññāṇañcāyatanapañhā: A Question About the Dimension of Infinite Consciousness
6. Viññāṇañcāyatanapañhāsutta
6. A Question About the Dimension of Infinite Consciousness
“‘Viññāṇañcāyatanaṃ, viññāṇañcāyatanan’ti vuccati.
“They speak of this thing called the ‘dimension of infinite consciousness’.
Katamaṃ nu kho viññāṇañcāyatananti?
What is the dimension of infinite consciousness?
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.
Idaṃ vuccati viññāṇañcāyatanan’ti.
This is called the dimension of infinite consciousness.’
So khvāhaṃ, āvuso, sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi.
And so … I was entering and remaining in the dimension of infinite consciousness.
Tassa mayhaṃ, āvuso, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite space beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, viññāṇañcāyatanaṃ pamādo, viññāṇañcāyatane cittaṃ saṇṭhapehi, viññāṇañcāyatane cittaṃ ekodiṃ karohi, viññāṇañcāyatane cittaṃ samādahā’ti.
Don’t neglect the dimension of infinite consciousness, brahmin! Settle your mind in the dimension of infinite consciousness; unify your mind and undistractify-&-lucidify it in the dimension of infinite consciousness.’
So khvāhaṃ, āvuso, aparena samayena sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the dimension of infinite consciousness.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya … pe … mahābhiññataṃ patto”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
SN 40.7 Ākiñcaññāyatanapañhā: A Question About the Dimension of Nothingness
7. Ākiñcaññāyatanapañhāsutta
7. A Question About the Dimension of Nothingness
“‘Ākiñcaññāyatanaṃ, ākiñcaññāyatanan’ti vuccati.
“They speak of this thing called the ‘dimension of nothingness’.
Katamaṃ nu kho ākiñcaññāyatananti?
What is the dimension of nothingness?
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.
Idaṃ vuccati ākiñcaññāyatanan’ti.
This is called the dimension of nothingness.’
So khvāhaṃ, āvuso, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharāmi.
And so … I was entering and remaining in the dimension of nothingness.
Tassa mayhaṃ, āvuso, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, ākiñcaññāyatanaṃ pamādo, ākiñcaññāyatane cittaṃ saṇṭhapehi, ākiñcaññāyatane cittaṃ ekodiṃ karohi, ākiñcaññāyatane cittaṃ samādahā’ti.
Don’t neglect the dimension of nothingness, brahmin! Settle your mind in the dimension of nothingness; unify your mind and undistractify-&-lucidify it in the dimension of nothingness.’
So khvāhaṃ, āvuso, aparena samayena sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the dimension of nothingness.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya … pe … mahābhiññataṃ patto”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
SN 40.8 Nevasaññānāsaññāyatanapañhā: A Question About the Dimension of Neither Perception Nor Non-Perception
8. Nevasaññānāsaññāyatanapañhāsutta
8. A Question About the Dimension of Neither Perception Nor Non-Perception
“‘Nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanan’ti vuccati.
“They speak of this thing called the ‘dimension of neither perception nor non-perception’.
Katamaṃ nu kho nevasaññānāsaññāyatananti?
What is the dimension of neither perception nor non-perception?
Tassa mayhaṃ, āvuso, etadahosi:
It occurred to me:
‘idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idaṃ vuccati nevasaññānāsaññāyatanan’ti.
This is called the dimension of neither perception nor non-perception.’
So khvāhaṃ, āvuso, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi.
And so … I was entering and remaining in the dimension of neither perception nor non-perception.
Tassa mayhaṃ, āvuso, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti.
While I was in that meditation, perceptions and attentions accompanied by the dimension of nothingness beset me.
Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca:
Then the Buddha came up to me with his psychic power and said:
‘moggallāna, moggallāna.
‘Moggallāna, Moggallāna!
Mā, brāhmaṇa, nevasaññānāsaññāyatanaṃ pamādo, nevasaññānāsaññāyatane cittaṃ saṇṭhapehi, nevasaññānāsaññāyatane cittaṃ ekodiṃ karohi, nevasaññānāsaññāyatane cittaṃ samādahā’ti.
Don’t neglect the dimension of neither perception nor non-perception, brahmin! Settle your mind in the dimension of neither perception nor non-perception; unify your mind and undistractify-&-lucidify it in the dimension of neither perception nor non-perception.’
So khvāhaṃ, āvuso, aparena samayena sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihāsiṃ.
And so, after some time … I entered and remained in the dimension of neither perception nor non-perception.
Yañhi taṃ, āvuso, sammā vadamāno vadeyya … pe … mahābhiññataṃ patto”ti.
So if anyone should be rightly called a disciple who attained to great direct knowledge with help from the Teacher, it’s me.”
+ SN 40.9 a-nimitta-pañhā-suttaṃ
||
SA 502
SN 40.9 a-nimitta-pañhā-suttaṃ
SN 40.9 sign-less-question-discourse
♦ 340. “‘a-nimitto ceto-samādhi,
"'Sign-less concentration-of-mind,
a-nimitto ceto-samādhī’ti vuccati.
Sign-less concentration-of-mind,' (it is) said.
katamo nu kho a-nimitto ceto-samādhīti?
what the heck (is) Sign-less concentration-of-mind?
tassa mayhaṃ, āvuso, etad-ahosi —
Then I, *****, (had) this-[thought]-occur (to me):
(STED a-nimitta ceto-samādhi)
‘idha bhikkhu
'Here (a) monk,
sabba-nimittānaṃ a-manasi-kārā
(regarding) all-signs, no-attention-(is)-given (to them).
a-nimittaṃ ceto-samādhiṃ upasampajja viharati.
Sign-less concentration-of-mind (he) enters (and) dwells.
ayaṃ vuccati a-nimitto ceto-samādhī’ti.
This (is) called Sign-less concentration-of-mind.'"
(impure version of animitta)
so khvāhaṃ, āvuso,
"** Then-****, friends,
sabba-nimittānaṃ a-manasi-kārā
(regarding) all-signs (having) non-attention-given (to them),
a-nimittaṃ ceto-samādhiṃ upasampajja viharāmi.
(the) sign-less concentration-of-mind (I) entered (and) dwelled (in).
tassa mayhaṃ, āvuso,
While I, *****,
iminā vihārena viharato
***** dwelt (in that) dwelling,
nimitt-ānusāri viññāṇaṃ hoti.
signs-(were)-followed (by my) consciousness ****.
(Buddha tells him to improve)
♦ “atha kho maṃ, āvuso,
"Then *** ***, friends,
bhagavā iddhiyā upasaṅkamitvā etad-avoca —
the-blessed-one (with) spiritual-power approached (me, and) said-this:
‘moggallāna, moggallāna! mā, brāhmaṇa,
‘Moggallāna, Moggallāna, ** *******,
a-nimittaṃ ceto-samādhiṃ pamādo,
(in) Sign-less concentration-of-mind, {do not be} heedless, {brahmin}
a-nimitte ceto-samādhismiṃ cittaṃ saṇṭhapehi,
(in) Sign-less concentration-of-mind, (the) mind (you) should-steady.
a-nimitte ceto-samādhismiṃ cittaṃ ekodiṃ karohi,
(in) Sign-less concentration-of-mind, (the) mind (you) should unify.
a-nimitte ceto-samādhismiṃ cittaṃ samādahā’ti.
(in) Sign-less concentration-of-mind, (the) mind (you) should-concentrate.'
(Moggallāna declares victory)
so khvāhaṃ, āvuso,
** Then-****, friends,
aparena samayena
(on a) later occasion,
sabba-nimittānaṃ a-manasi-kārā
(by) all-signs (having) non-attention-given (to them),
a-nimittaṃ ceto-samādhiṃ upasampajja vihāsiṃ.
sign-less concentration-of-mind (I) entered, dwelled.
yañhi taṃ, āvuso,
"If ***, friends,
sammā vadamāno vadeyya —
rightly speaking (one) should-speak {of anyone}:
‘satth-ār-ānuggahito sāvako
'(with the) Teacher's ** assistance (to the) disciple,
mah-ābhiññataṃ patto’ti,
greatness (of) direct-knowledge (he) attained'
mamaṃ taṃ sammā vadamāno vadeyya —
(it is of) me, that rightly speaking (one) could-say:
‘satth-ār-ānuggahito sāvako
'(with the) Teacher's ** assistance (to the) disciple,
mah-ābhiññataṃ patto’”
greatness (of) direct-knowledge (he) attained'
❧
SN 40.10 Sakka: With Sakka
10. Sakkasutta
10. With Sakka
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.
And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:
“Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti.
“Lord of gods, it’s good to go for refuge to the Buddha.
Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti.
It’s good to go for refuge to the teaching.
Dhammasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, devānaminda, saṃghasaraṇagamanaṃ hoti.
It’s good to go for refuge to the Saṅgha.
Saṃghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti.
“My good Moggallāna, it’s good to go for refuge to the Buddha …
Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti.
the teaching …
Dhammasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Sādhu kho, mārisa moggallāna, saṅgha … pe …
the Saṅgha.
sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with six hundred deities …
atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with seven hundred deities …
atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with eight hundred deities …
atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with eighty thousand deities …
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:
“Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti:
“Lord of gods, it’s good to have 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.’
Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti:
It’s good to have 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.’
Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti:
It’s good to have 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.’
Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
It’s good to have the ethical conduct that’s loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti:
“My good Moggallāna, it’s good to have experiential confidence in the Buddha …
‘itipi so … pe … satthā devamanussānaṃ buddho bhagavā’ti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti:
the teaching …
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti.
Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti:
the Saṅgha …
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassā’ti.
Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones …
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ … pe ….
Then Sakka, lord of gods, with six hundred deities …
Atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ … pe ….
Then Sakka, lord of gods, with seven hundred deities …
Atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ … pe ….
Then Sakka, lord of gods, with eight hundred deities …
Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with eighty thousand deities …
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami … pe …
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna,
ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
bowed, and stood to one side. Mahāmoggallāna said to him:
“Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti.
“Lord of gods, it’s good to go for refuge to the Buddha.
Buddhasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
They surpass other gods in ten respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.
divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti.
It’s good to go for refuge to the teaching …
Dhammasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.
Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti.
the Saṅgha.
Saṅghasaraṇagamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
They surpass other gods in ten respects:
dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti.
divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.”
“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti.
“My good Moggallāna, it’s good to go for refuge to the Buddha …”
Buddhasaraṇagamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
dibbena āyunā … pe … dibbehi phoṭṭhabbehi.
Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with six hundred deities …
atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with seven hundred deities …
atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with eight hundred deities …
atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with eighty thousand deities …
Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with five hundred deities came up to Mahāmoggallāna, bowed, and stood to one side. Mahāmoggallāna said to him:
“Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti:
“Lord of gods, it’s good to have experiential confidence in the Buddha.
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’
Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
They surpass other gods in ten respects:
dibbena āyunā … pe … dibbehi phoṭṭhabbehi.
divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti:
It’s good to have experiential confidence in the teaching …
‘svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhī’ti.
Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti … pe ….
Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti:
the Saṅgha …
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … lokassā’ti.
Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti … pe ….
Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones …”
Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
dibbena āyunā … pe … dibbehi phoṭṭhabbehī”ti.
“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti:
“My good Moggallāna, it’s good to have experiential confidence in the Buddha …”
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
Te aññe deve dasahi ṭhānehi adhigaṇhanti—
dibbena āyunā … pe … dibbehi phoṭṭhabbehi.
Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with six hundred deities …
atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with seven hundred deities …
atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ … pe …
Then Sakka, lord of gods, with eight hundred deities …
atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:
Then Sakka, lord of gods, with eighty thousand deities …
end of section [40.10 - SN 40.10 Sakka: With Sakka] ❧
SN 40.11 Candana: With Candana, Etc.
11. Candanasutta
11. With Candana, Etc.
Atha kho candano devaputto … pe ….
Then the god Candana …
Atha kho suyāmo devaputto … pe ….
the god Suyāma …
Atha kho santusito devaputto … pe ….
the god Santusita …
Atha kho sunimmito devaputto … pe ….
the god Sunimmita …
Atha kho vasavatti devaputto … pe ….
the god Vasavatti …
(Yathā sakkasuttaṃ tathā ime pañca peyyālā vitthāretabbā.)
(These abbreviated texts should be expanded as in the Discourse With Sakka.)
Moggallānasaṃyuttaṃ samattaṃ.
The Linked Discourses on Moggallāna are complete.
end of section [40..1.. - SN 40 vagga 1 Moggallāna: By Moggallāna] ❧
SN 41 Citta Saṃyutta: Connected Discourses with Citta
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 41
Linked Discourses 41
+ § – SN 41 vagga 1 Citta: With Citta+ all - all
1. Cittavagga
1. With Citta
SN 41.1 Saṃyojana: The Fetter
1. Saṃyojanasutta
1. The Fetter
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
At one time several senior monks were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Now at that time, after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them:
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti:
Some senior monks answered like this:
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.”
Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti:
While some senior monks answered like this:
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
“Reverends, the ‘fetter’ and the ‘things prone to being fettered’ mean the same thing; they differ only in the phrasing.”
Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena.
Now at that time the householder Citta had arrived at Migapathaka on some business.
Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
He heard about what those senior monks were discussing.
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ:
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
Ekaccehi therehi bhikkhūhi evaṃ byākataṃ:
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca:
So he went up to them, bowed, sat down to one side, and said to them:
“sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
“Sirs, I heard that you were discussing whether the ‘fetter’ and the ‘things prone to being fettered’ differ in both meaning and phrasing, or whether they mean the same thing, and differ only in the phrasing.”
‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
Ekaccehi therehi bhikkhūhi evaṃ byākataṃ:
“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā cā”ti.
Ekaccehi therehi bhikkhūhi evaṃ byākataṃ “‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā ime dhammā ekatthā byañjanameva nānan”ti.
“Evaṃ, gahapatī”ti.
“That’s right, householder.”
“‘Saṃyojanan’ti vā, bhante, ‘saṃyojaniyā dhammā’ti vā ime dhammā nānatthā ceva nānābyañjanā ca.
“Sirs, the ‘fetter’ and the ‘things prone to being fettered’: these things differ in both meaning and phrasing.
Tena hi, bhante, upamaṃ vo karissāmi.
Well then, sirs, I shall give you a simile.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.
Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:
Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?
the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, gahapati.
“No, householder.
Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ;
The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanan”ti.
The yoke there is the single harness or yoke that they’re yoked by.”
“Evameva kho, bhante, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;
“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
The fetter there is the desire and greed that arises from the pair of them.
Na sotaṃ saddānaṃ …
The ear … nose … tongue … body …
na ghānaṃ gandhānaṃ …
na jivhā rasānaṃ …
na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ;
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;
mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanan”ti.
The fetter there is the desire and greed that arises from the pair of them.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati,
“You’re fortunate, householder, so very fortunate,
yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.
to traverse the Buddha’s deep teachings with the eye of wisdom.”
❧
SN 41.2 Paṭhamaisidatta: Isidatta (1st)
2. Paṭhamaisidattasutta
2. Isidatta (1st)
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
At one time several senior monks were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca:
Then Citta the householder went up to them, bowed, sat down to one side, and said to them:
“adhivāsentu me, bhante, therā svātanāya bhattan”ti.
“Sirs, may the senior monks please accept my offering of tomorrow’s meal.”
Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena.
They consented in silence.
Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the senior monks had accepted, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.
Then when the night had passed, the senior monks robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca:
Then Citta went up to them, bowed, sat down to one side, and said to the senior venerable:
“‘dhātunānattaṃ, dhātunānattan’ti, bhante thera, vuccati.
“Sir, they speak of ‘the diversity of elements’.
Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti?
In what way did the Buddha speak of the diversity of elements?”
Evaṃ vutte, āyasmā thero tuṇhī ahosi.
When he said this, the senior venerable kept silent.
Dutiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca:
For a second time …
“‘dhātunānattaṃ, dhātunānattan’ti, bhante thera, vuccati.
Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti?
Dutiyampi kho āyasmā thero tuṇhī ahosi.
Tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca:
And for a third time, Citta asked him:
“‘dhātunānattaṃ, dhātunānattan’ti, bhante thera, vuccati.
“Sir, they speak of ‘the diversity of elements’.
Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti?
In what way did the Buddha speak of the diversity of elements?”
Tatiyampi kho āyasmā thero tuṇhī ahosi.
And a second time and a third time the senior venerable kept silent.
Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti.
Now at that time Venerable Isidatta was the most junior monk in that Saṅgha.
Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca:
Then Venerable Isidatta said to the senior venerable:
“byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañhan”ti?
“Sir, may I answer Citta’s question?”
“Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañhan”ti.
“Answer it, Reverend Isidatta.”
“Evañhi tvaṃ, gahapati, pucchasi:
“Householder, is this your question:
‘dhātunānattaṃ, dhātunānattanti, bhante thera, vuccati.
‘They speak of “the diversity of elements”.
Kittāvatā nu kho, bhante, dhātunānattaṃ, vuttaṃ bhagavatā’”ti?
In what way did the Buddha speak of the diversity of elements?’”
“Evaṃ, bhante”.
“Yes, sir.”
“Idaṃ kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā—
“This is the diversity of elements spoken of by the Buddha.
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu … pe …
The eye element, the sights element, the eye consciousness element …
manodhātu, dhammadhātu, manoviññāṇadhātu.
The mind element, the thought element, the mind consciousness element.
Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā”ti.
This is how the Buddha spoke of the diversity of elements.”
Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior monks with his own hands with a variety of delicious foods.
Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu.
When the senior monks had eaten and washed their hands and bowls, they got up from their seats and left.
Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca:
Then the senior venerable said to Venerable Isidatta:
“sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi, neso pañho maṃ paṭibhāsi.
“Isidatta, it’s good that you felt inspired to answer that question, because I didn’t.
Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti.
So Isidatta, when a similar question comes up, you should also answer it as you feel inspired.”
❧
SN 41.3 Dutiyaisidatta: With Isidatta (2nd)
3. Dutiyaisidattasutta
3. With Isidatta (2nd)
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
At one time several senior monks were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca:
Then Citta the householder went up to them, bowed, sat down to one side, and said to them:
“adhivāsentu me, bhante therā, svātanāya bhattan”ti.
“Sirs, may the senior monks please accept my offering of tomorrow’s meal.”
Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena.
They consented in silence.
Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the senior monks had accepted, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatissa nivesanaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.
Then when the night had passed, the senior monks robed up in the morning and, taking their bowls and robes, went to Citta’s home, and sat down on the seats spread out.
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ theraṃ etadavoca:
So he went up to them, bowed, sat down to one side, and said to the senior venerable:
“yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti:
“Sir, there are many different views that arise in the world. For example:
‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā.
the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni;
And also the sixty-two misconceptions spoken of in the Supreme Net Discourse.
imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī”ti?
When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
Evaṃ vutte, āyasmā thero tuṇhī ahosi.
When he said this, the senior venerable kept silent.
Dutiyampi kho citto gahapati … pe …
For a second time …
tatiyampi kho citto gahapati āyasmantaṃ theraṃ etadavoca:
And for a third time, Citta asked him:
“yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti—
“Sir, there are many different views that arise in the world. …
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā.
Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni;
imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī”ti?
When what exists do these views come to be? When what doesn’t exist do these views not come to be?”
Tatiyampi kho āyasmā thero tuṇhī ahosi.
And a second time and a third time the senior venerable kept silent.
Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti.
Now at that time Venerable Isidatta was the most junior monk in that Saṅgha.
Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca:
Then Venerable Isidatta said to the senior venerable:
“byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañhan”ti?
“Sir, may I answer Citta’s question?”
“Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañhan”ti.
“Answer it, Reverend Isidatta.”
“Evañhi tvaṃ, gahapati, pucchasi:
“Householder, is this your question:
‘yā imā, bhante thera, anekavihitā diṭṭhiyo loke uppajjanti—
‘There are many different views that arise in the world …
sassato lokoti vā … pe …;
imā nu kho, bhante, diṭṭhiyo kismiṃ sati honti, kismiṃ asati na hontī’”ti?
When what exists do these views come to be? When what doesn’t exist do these views not come to be?’’
“Evaṃ, bhante”.
“Yes, sir.”
“Yā imā, gahapati, anekavihitā diṭṭhiyo loke uppajjanti:
“Householder, there are many different views that arise in the world. For example:
‘sassato lokoti vā, asassato lokoti vā, antavā lokoti vā anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā.
the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Yāni cimāni dvāsaṭṭhi diṭṭhigatāni brahmajāle bhaṇitāni;
And also the sixty-two misconceptions spoken of in the Supreme Net Discourse.
imā kho, gahapati, diṭṭhiyo sakkāyadiṭṭhiyā sati honti, sakkāyadiṭṭhiyā asati na hontī’”ti.
These views come to be when identity view exists. When identity view does not exist they do not come to be.”
“Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī”ti?
“But sir, how does identity view come about?”
“Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto
“It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;
They regard form as self, self as having form, form in self, or self in form.
vedanaṃ attato samanupassati … pe …
They regard feeling …
saññaṃ …
perception …
saṅkhāre …
co-doings …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, gahapati, sakkāyadiṭṭhi hotī”ti.
That’s how identity view comes about.”
“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti?
“But sir, how does identity view not come about?”
“Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto
“It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;
They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ …
They don’t regard feeling …
na saññaṃ …
perception …
na saṅkhāre …
co-doings …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, gahapati, sakkāyadiṭṭhi na hotī”ti.
That’s how identity view does not come about.”
“Kuto, bhante, ayyo isidatto āgacchatī”ti?
“Sir, where has Venerable Isidatta come from?”
“Avantiyā kho, gahapati, āgacchāmī”ti.
“I come from Avanti, householder.”
“Atthi, bhante, avantiyā isidatto nāma kulaputto amhākaṃ adiṭṭhasahāyo pabbajito?
“Sir, there’s a friend of mine called Isidatta who I’ve never met. He’s gone forth from a good family in Avanti.
Diṭṭho so āyasmatā”ti?
Have you met him?”
“Evaṃ, gahapatī”ti.
“Yes, householder.”
“Kahaṃ nu kho so, bhante, āyasmā etarahi viharatī”ti?
“Sir, where is that venerable now staying?”
Evaṃ vutte, āyasmā isidatto tuṇhī ahosi.
When he said this, Isidatta kept silent.
“Ayyo no, bhante, isidatto”ti?
“Sir, are you that Isidatta?”
“Evaṃ, gahapatī”ti.
“Yes, householder.”
“Abhiramatu, bhante, ayyo isidatto macchikāsaṇḍe.
“Sir, I hope Venerable Isidatta is happy here in Macchikāsaṇḍa,
Ramaṇīyaṃ ambāṭakavanaṃ.
for the Wild Mango Grove is lovely.
Ahaṃ ayyassa isidattassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
I’ll make sure that Venerable Isidatta is provided with robes, alms-food, lodgings, and medicines and supplies for the sick.”
“Kalyāṇaṃ vuccati, gahapatī”ti.
“That’s nice of you to say, householder.”
Atha kho citto gahapati āyasmato isidattassa bhāsitaṃ abhinanditvā anumoditvā there bhikkhū paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Citta, having approved and agreed with what Isidatta said, served and satisfied the senior monks with his own hands with a variety of delicious foods.
Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu.
When the senior monks had eaten and washed their hands and bowls, they got up from their seats and left.
Atha kho āyasmā thero āyasmantaṃ isidattaṃ etadavoca:
Then the senior venerable said to Venerable Isidatta:
“sādhu kho taṃ, āvuso isidatta, eso pañho paṭibhāsi.
“Isidatta, it’s good that you felt inspired to answer that question, because I didn’t.
Neso pañho maṃ paṭibhāsi.
Tenahāvuso isidatta, yadā aññathāpi evarūpo pañho āgaccheyya, taññevettha paṭibhāseyyā”ti.
So Isidatta, when a similar question comes up, you should also answer it as you feel inspired.”
Atha kho āyasmā isidatto senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi.
Then Isidatta set his lodgings in order and, taking his bowl and robe, left Macchikasaṇḍa,
Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi, na puna paccāgacchīti.
never to return.
end of section [41.3 - SN 41.3 Dutiyaisidatta: With Isidatta (2nd)] ❧
SN 41.4 Mahakapāṭihāriya: Mahaka’s Demonstration
4. Mahakapāṭihāriyasutta
4. Mahaka’s Demonstration
Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.
At one time several senior monks were staying near Macchikāsaṇḍa in the Wild Mango Grove.
Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca:
Then Citta the householder went up to them, bowed, sat down to one side, and said to them:
“adhivāsentu me, bhante therā, svātanāya gokule bhattan”ti.
“Sirs, may the senior monks please accept my offering of tomorrow’s meal in my barn.”
Adhivāsesuṃ kho therā bhikkhū tuṇhībhāvena.
They consented in silence.
Atha kho citto gahapati therānaṃ bhikkhūnaṃ adhivāsanaṃ viditvā uṭṭhāyāsanā there bhikkhū abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the senior monks had accepted, Citta got up from his seat, bowed, and respectfully circled them, keeping them on his right, before leaving.
Atha kho therā bhikkhū tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena cittassa gahapatino gokulaṃ tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu.
Then when the night had passed, the senior monks robed up in the morning and, taking their bowls and robes, went to Citta’s barn, and sat down on the seats spread out.
Atha kho citto gahapati there bhikkhū paṇītena sappipāyāsena sahatthā santappesi sampavāresi.
Then Citta served and satisfied the senior monks with his own hands with delicious milk-rice made with ghee.
Atha kho therā bhikkhū bhuttāvino onītapattapāṇino uṭṭhāyāsanā pakkamiṃsu.
When the senior monks had eaten and washed their hands and bowls, they got up from their seats and left.
Cittopi kho gahapati “sesakaṃ vissajjethā”ti vatvā there bhikkhū piṭṭhito piṭṭhito anubandhi.
Citta instructed that the remainder of the food be distributed, then followed behind the senior monks.
Tena kho pana samayena uṇhaṃ hoti kuthitaṃ;
Now at that time the heat was sweltering.
te ca therā bhikkhū paveliyamānena maññe kāyena gacchanti, yathā taṃ bhojanaṃ bhuttāvino.
And those senior monks walked along as if their bodies were melting, as happens after a meal.
Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṃghe sabbanavako hoti.
Now at that time Venerable Mahaka was the most junior monk in that Saṅgha.
Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca:
Then Venerable Mahaka said to the senior venerable:
“sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā”ti.
“Wouldn’t it be nice, sir, if a cool wind blew, a cloud canopy formed, and a gentle rain drizzled down?”
“Sādhu khvassa, āvuso mahaka, yaṃ sītako ca vāto vāyeyya, abbhasampilāpo ca assa, devo ca ekamekaṃ phusāyeyyā”ti.
“It would indeed be nice, Reverend Mahaka.”
Atha kho āyasmā mahako tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā sītako ca vāto vāyi, abbhasampilāpo ca assa, devo ca ekamekaṃ phusi.
Then Mahaka used his psychic power to will that a cool wind would blow, a cloud canopy would form, and a gentle rain would drizzle down.
Atha kho cittassa gahapatino etadahosi:
Then Citta thought:
“yo kho imasmiṃ bhikkhusaṃghe sabbanavako bhikkhu tassāyaṃ evarūpo iddhānubhāvo”ti.
“The most junior monk in this Saṅgha has such psychic power!”
Atha kho āyasmā mahako ārāmaṃ sampāpuṇitvā āyasmantaṃ theraṃ etadavoca:
When they reached the monastery, Mahaka said to the senior venerable:
“alamettāvatā, bhante therā”ti?
“Sir, is that sufficient?”
“Alamettāvatā, āvuso mahaka.
“That’s sufficient, Reverend Mahaka,
Katamettāvatā, āvuso mahaka.
you’ve done enough
Pūjitamettāvatā, āvuso mahakā”ti.
and offered enough.”
Atha kho therā bhikkhū yathāvihāraṃ agamaṃsu.
Then the senior monks entered their dwellings,
Āyasmāpi mahako sakaṃ vihāraṃ agamāsi.
and Mahaka entered his own dwelling.
Atha kho citto gahapati yenāyasmā mahako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahakaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca:
Then Citta went up to Mahaka, bowed, sat down to one side, and said to him:
“sādhu me, bhante, ayyo mahako uttari manussadhammaṃ iddhipāṭihāriyaṃ dassetū”ti.
“Sir, please show me a superhuman demonstration of psychic power.”
“Tena hi tvaṃ, gahapati, ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsehī”ti.
“Well, then, householder, place your upper robe on the porch and spread a handful of grass on it.”
“Evaṃ, bhante”ti kho citto gahapati āyasmato mahakassa paṭissutvā ālinde uttarāsaṅgaṃ paññapetvā tiṇakalāpaṃ okāsesi.
“Yes, sir,” replied Citta, and did as he was asked.
Atha kho āyasmā mahako vihāraṃ pavisitvā sūcighaṭikaṃ datvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhari yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesi.
Mahaka entered his dwelling and latched the door. Then he used his psychic power to will that a flame shoot out through the keyhole and the chink in the door, and it burned up the grass but not the upper robe.
Atha kho citto gahapati uttarāsaṅgaṃ papphoṭetvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi.
Then Citta shook out his upper robe and stood to one side, shocked and awestruck.
Atha kho āyasmā mahako vihārā nikkhamitvā cittaṃ gahapatiṃ etadavoca:
And then Mahaka came out of his dwelling and said to Citta:
“alamettāvatā, gahapatī”ti?
“Is that sufficient, householder?”
“Alamettāvatā, bhante mahaka.
“That’s sufficient, sir,
Katamettāvatā, bhante, mahaka.
you’ve done enough
Pūjitamettāvatā, bhante mahaka.
and offered enough.
Abhiramatu, bhante, ayyo mahako macchikāsaṇḍe.
I hope Venerable Mahaka is happy here in Macchikāsaṇḍa,
Ramaṇīyaṃ ambāṭakavanaṃ.
for the Wild Mango Grove is lovely.
Ahaṃ ayyassa mahakassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
I’ll make sure that Venerable Mahaka is provided with robes, alms-food, lodgings, and medicines and supplies for the sick.”
“Kalyāṇaṃ vuccati, gahapatī”ti.
“That’s nice of you to say, householder.”
Atha kho āyasmā mahako senāsanaṃ saṃsāmetvā pattacīvaramādāya macchikāsaṇḍamhā pakkāmi.
Then Mahaka set his lodgings in order and, taking his bowl and robe, left Macchikasaṇḍa,
Yaṃ macchikāsaṇḍamhā pakkāmi, tathā pakkantova ahosi;
never to return.
na puna paccāgacchīti.
❧
SN 41.5 Paṭhamakāmabhū: With Kāmabhū (1st)
5. Paṭhamakāmabhūsutta
5. With Kāmabhū (1st)
Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.
At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.
Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca:
Then Citta the householder went up to Venerable Kāmabhū, bowed, and sat down to one side. Kāmabhū said to him:
“Vuttamidaṃ, gahapati:
“Householder, there is this saying:
‘Nelaṅgo setapacchādo,
‘With flawless wheel and white canopy,
ekāro vattatī ratho;
the one-spoke chariot rolls on.
Anīghaṃ passa āyantaṃ,
See it come, untroubled,
chinnasotaṃ abandhanan’ti.
with stream cut, unbound.’
Imassa nu kho, gahapati, saṅkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?
How should we see the detailed meaning of this brief statement?”
“Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsitan”ti?
“Sir, was this spoken by the Buddha?”
“Evaṃ, gahapatī”ti.
“Yes, householder.”
“Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī”ti.
“Well then, sir, please wait a moment while I consider the meaning of this.”
Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca:
Then after a short silence Citta said to Kāmabhū:
“‘Nelaṅgan’ti kho, bhante, sīlānametaṃ adhivacanaṃ.
“Sir, ‘flawless wheel’ is a term for ethics.
‘Setapacchādo’ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ.
‘White canopy’ is a term for freedom.
‘Ekāro’ti kho, bhante, satiyā etaṃ adhivacanaṃ.
‘One spoke’ is a term for rememberfulness.
‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ.
‘Rolls on’ is a term for going forward and coming back.
‘Ratho’ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.
‘Chariot’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho.
Greed, hate, and delusion are troubles.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati.
That’s why a monk who has ended the defilements is called ‘untroubled’.
‘Āyantan’ti kho, bhante, arahato etaṃ adhivacanaṃ.
‘The one who comes’ is a term for the perfected one.
‘Soto’ti kho, bhante, taṇhāyetaṃ adhivacanaṃ.
‘Stream’ is a term for craving.
Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
A monk who has ended the defilements has given this up, cut it off at the root, made it like a palm stump, and obliterated it, so it’s unable to arise in the future.
Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati.
That’s why a monk who has ended the defilements is said to have ‘cut the stream’.
Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ.
Greed, hate, and delusion are bonds.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati.
That’s why a monk who has ended the defilements is called ‘unbound’.
Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ:
So, sir, that’s how I understand the detailed meaning of what the Buddha said in brief:
‘Nelaṅgo setapacchādo,
‘With flawless wheel and white canopy,
ekāro vattatī ratho;
the one-spoke chariot rolls on.
Anīghaṃ passa āyantaṃ,
See it come, untroubled,
chinnasotaṃ abandhanan’ti.
with stream cut, unbound.’”
Imassa kho, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate,
Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.
to traverse the Buddha’s deep teachings with the eye of wisdom.”
❧
SN 41.6 Dutiyakāmabhū: With Kāmabhū (2nd)
6. Dutiyakāmabhūsutta
6. With Kāmabhū (2nd)
Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.
At one time Venerable Kāmabhū was staying near Macchikāsaṇḍa in the Wild Mango Grove.
Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca:
Then Citta the householder went up to Venerable Kāmabhū, sat down to one side, and said to him:
“kati nu kho, bhante, saṅkhārā”ti?
“Sir, how many processes are there?”
“Tayo kho, gahapati, saṅkhārā—
“Householder, there are three processes.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.
Physical, verbal, and mental processes.”
“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:
“katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?
“But sir, what is the physical process? What’s the verbal process? What’s the mental process?”
“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.
“Breathing is a physical process. directing-thought and evaluation are verbal processes. Perception and feeling are mental processes.”
“Sādhu, bhante”ti kho citto gahapati … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?
“But sir, why is breathing a physical process? Why are directing-thought and evaluation verbal processes? Why are perception and feeling mental processes?”
“Assāsapassāsā kho, gahapati, kāyikā. Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.
“Breathing is physical. It’s tied up with the body, that’s why breathing is a physical process.
Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.
First you think and evaluate [that very same thought], then you break into speech. That’s why directing-thought and evaluation are verbal processes.
Saññā ca vedanā ca cetasikā. Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.
Perception and feeling are mental. They’re tied up with the mind, that’s why perception and feeling are mental processes.”
“Sādhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?
“But sir, how does someone attain the cessation of perception and feeling?”
“Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti:
“A monk who is entering such an attainment does not think:
‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.
‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’
Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.
Rather, their mind has been previously developed so as to lead to such a state.”
“Sādhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“saññāvedayitanirodhaṃ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“But sir, which cease first for a monk who is entering the cessation of perception and feeling: physical, verbal, or mental processes?”
“Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.
“Verbal processes cease first, then physical, then mental.”
“Sādhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇan”ti?
“What’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling?”
“Yvāyaṃ, gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni.
“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated.
Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.
When a monk has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.
Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇan”ti.
That’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling.”
“Sādhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?
“But sir, how does someone emerge from the cessation of perception and feeling?”
“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti:
“A monk who is emerging from such an attainment does not think:
‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.
‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’
Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti, yaṃ taṃ tathattāya upanetī”ti.
Rather, their mind has been previously developed so as to lead to such a state.”
“Sādhu, bhante … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?
“But sir, which arise first for a monk who is emerging from the cessation of perception and feeling: physical, verbal, or mental processes?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.
“Mental processes arise first, then physical, then verbal.”
“Sādhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante, bhikkhuṃ kati phassā phusanti”?
“But sir, when a monk has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, gahapati, bhikkhuṃ tayo phassā phusanti—
“They experience three kinds of contact:
suññato phasso, animitto phasso, appaṇihito phasso”ti.
emptiness, signless, and undirected contacts.”
“Sādhu … pe … uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” he asked another question:
“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāran”ti?
“But sir, when a monk has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāran”ti.
“Their mind slants, slopes, and inclines to seclusion.”
“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi:
Saying “Good, sir,” Citta approved and agreed with what Kāmabhū said. Then he asked another question:
“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?
“But sir, how many things are helpful for attaining the cessation of perception and feeling?”
“Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi.
“Well, householder, you’ve finally asked what you should have asked first!
Api ca tyāhaṃ byākarissāmi.
Nevertheless, I will answer you.
Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā—
Two things are helpful for attaining the cessation of perception and feeling:
samatho ca vipassanā cā”ti.
serenity and discernment.”
❧
SN 41.7 Godatta: With Godatta
7. Godattasutta
7. With Godatta
Ekaṃ samayaṃ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane.
At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove.
Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ godattaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā godatto etadavoca:
Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:
“yā cāyaṃ, gahapati, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti, ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?
“Householder, the limitless heart’s release, and the heart’s release through nothingness, and the heart’s release through emptiness, and the signless heart’s release: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“Atthi, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.
“Sir, there is a way in which these things differ in both meaning and phrasing.
Atthi pana, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
But there’s also a way in which they mean the same thing, and differ only in the phrasing.
“Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca?
And what’s the way in which these things differ in both meaning and phrasing?
Idha, bhante, bhikkhu 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.
It’s when a monk meditates 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.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
They meditate spreading a heart full of 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.
They meditate spreading a heart full of 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.
Ayaṃ vuccati, bhante, appamāṇā cetovimutti.
This is called the limitless heart’s release.
Katamā ca, bhante, ākiñcaññā cetovimutti?
And what is the heart’s release through nothingness?
Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
It’s when a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Ayaṃ vuccati, bhante, ākiñcaññā cetovimutti.
This is called the heart’s release through nothingness.
Katamā ca, bhante, suññatā cetovimutti?
And what is the heart’s release through emptiness?
Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘suññamidaṃ attena vā attaniyena vā’ti.
‘This is empty of a self or what belongs to a self.’
Ayaṃ vuccati, bhante, suññatā cetovimutti.
This is called the heart’s release through emptiness.
Katamā ca, bhante, animittā cetovimutti?
And what is the signless heart’s release?
Idha, bhante, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.
It’s when a monk, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
Ayaṃ vuccati, bhante, animittā cetovimutti.
This is called the signless heart’s release.
Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca.
This is the way in which these things differ in both meaning and phrasing.
Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ?
And what’s the way in which they mean the same thing, and differ only in the phrasing?
Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.
Greed, hate, and delusion are makers of limits.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati.
The unshakable heart’s release is said to be the best kind of limitless heart’s release.
Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
That unshakable heart’s release is empty of greed, hate, and delusion.
Rāgo kho, bhante, kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ.
Greed is something, hate is something, and delusion is something.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati.
The unshakable heart’s release is said to be the best kind of heart’s release through nothingness.
Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
That unshakable heart’s release is empty of greed, hate, and delusion.
Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.
Greed, hate, and delusion are makers of signs.
Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.
Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati.
The unshakable heart’s release is said to be the best kind of signless heart’s release.
Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.
That unshakable heart’s release is empty of greed, hate, and delusion.
Ayaṃ kho, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānan”ti.
This is the way in which they mean the same thing, and differ only in the phrasing.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate,
Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.
to traverse the Buddha’s deep teachings with the eye of wisdom.”
❧
+ SN 41.8 Nigaṇṭhanāṭaputta: Nigaṇṭha Nāṭaputta
(||
SA 574 )
8. Nigaṇṭhanāṭaputtasutta
8. Nigaṇṭha Nāṭaputta
Tena kho pana samayena nigaṇṭho nāṭaputto macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ.
Now at that time Nigaṇṭha Nāṭaputta had arrived at Macchikāsaṇḍa together with a large assembly of Jain ascetics.
Assosi kho citto gahapati: “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti.
Citta the householder heard that they had arrived.
Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi.
So, together with several lay followers, he went up to Nigaṇṭha Nātaputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca:
When the greetings and polite conversation were over, he sat down to one side. Nigaṇṭha Nātaputta said to him:
(nigantha doesn’t believe noble silence of second jhana is possible)
“saddahasi tvaṃ, gahapati, samaṇassa gotamassa—
“Householder, do you have faith in the ascetic Gotama’s claim that
atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti?
there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation?”
“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi.
“Sir, in this case I don’t rely on faith in the Buddha’s claim that
Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti.
there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation.”
Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca:
When he said this, Nigaṇṭha Nātaputta looked up at his assembly and said:
“idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā”ti.
“See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop directing-thought and evaluation would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”
(citta says he can do all 4 jhanas, by knowledge not faith)
“Taṃ kiṃ maññasi, bhante,
“What do you think, sir?
katamaṃ nu kho paṇītataraṃ—ñāṇaṃ vā saddhā vā”ti?
Which is better—knowledge or faith?”
“Saddhāya kho, gahapati, ñāṇaṃyeva paṇītataran”ti.
“Knowledge is definitely better than faith, householder.”
“Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharāmi.
And whenever I want, as the directed-thought and evaluation are stilled … I enter and remain in the second jhāna.
Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharāmi.
And whenever I want, with the fading away of rapture … I enter and remain in the third jhāna.
Ahaṃ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharāmi.
And whenever I want, giving up pleasure and pain … I enter and remain in the fourth jhāna.
Na so khvāhaṃ, bhante, evaṃ jānanto evaṃ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi?
And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims that
Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti.
there is a state of undistractible-lucidity without directing-thought and evaluation; that there is the cessation of directing-thought and evaluation?”
Evaṃ vutte, nigaṇṭho nāṭaputto sakaṃ parisaṃ apaloketvā etadavoca:
When he said this, Nigaṇṭha Nātaputta looked askance at his own assembly and said:
“idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī”ti.
“See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!”
“Idāneva kho te mayaṃ, bhante, bhāsitaṃ:
“Sir, just now I understood you to say:
‘evaṃ ājānāma idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapatī’ti.
‘See, good sirs, how straightforward this householder Citta is! He’s not devious or deceitful at all.’
Idāneva ca pana mayaṃ, bhante, bhāsitaṃ:
But then I understood you to say:
‘evaṃ ājānāma idaṃ bhavanto passantu, yāva anujuko cāyaṃ citto gahapati, yāva saṭho cāyaṃ citto gahapati, yāva māyāvī cāyaṃ citto gahapatī’ti.
‘See, good sirs, how crooked this householder Citta is! He’s so devious and deceitful!’
Sace te, bhante, purimaṃ saccaṃ, pacchimaṃ te micchā.
If your first statement is true, the second is wrong.
Sace pana te, bhante, purimaṃ micchā, pacchimaṃ te saccaṃ.
If your first statement is wrong, the second is true.
Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti.
And also, sir, these ten legitimate questions are relevant.
Yadā nesaṃ atthaṃ ājāneyyāsi, atha maṃ paṭihareyyāsi saddhiṃ nigaṇṭhaparisāya.
When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me.
Eko pañho, eko uddeso, ekaṃ veyyākaraṇaṃ.
‘One thing: question, summary, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, summary, and answer.’”
Dve pañhā, dve uddesā, dve veyyākaraṇāni.
Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni.
Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni.
Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni.
Cha pañhā, cha uddesā, cha veyyākaraṇāni.
Satta pañhā, satta uddesā, satta veyyākaraṇāni.
Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni.
Nava pañhā, nava uddesā, nava veyyākaraṇāni.
Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī”ti.
Atha kho citto gahapati nigaṇṭhaṃ nāṭaputtaṃ ime dasa sahadhammike pañhe āpucchitvā uṭṭhāyāsanā pakkāmīti.
Then Citta got up from his seat and left without asking Nigaṇṭha Nātaputta these ten legitimate questions.
❧
SN 41.9 Acelakassapa: With Kassapa, the Naked Ascetic
9. Acelakassapasutta
9. With Kassapa, the Naked Ascetic
Tena kho pana samayena acelo kassapo macchikāsaṇḍaṃ anuppatto hoti cittassa gahapatino purāṇagihisahāyo.
Now at that time the naked ascetic Kassapa, who in lay life was an old friend of Citta, had arrived at Macchikāsaṇḍa.
Assosi kho citto gahapati: “acelo kira kassapo macchikāsaṇḍaṃ anuppatto amhākaṃ purāṇagihisahāyo”ti.
Citta the householder heard that he had arrived.
Atha kho citto gahapati yena acelo kassapo tenupasaṅkami; upasaṅkamitvā acelena kassapena saddhiṃ sammodi.
So he went up to him, and they exchanged greetings.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho citto gahapati acelaṃ kassapaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the naked ascetic Kassapa:
“kīvaciraṃ pabbajitassa, bhante kassapā”ti?
“Sir, Kassapa, how long has it been since you went forth?”
“Tiṃsamattāni kho me, gahapati, vassāni pabbajitassā”ti.
“It’s been thirty years, householder.”
“Imehi pana te, bhante, tiṃsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“But sir, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”
“Imehi kho me, gahapati, tiṃsamattehi vassehi pabbajitassa natthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.
“I have no such achievement, householder, only nakedness, baldness, and pokes in the buttocks.”
Evaṃ vutte, citto gahapati acelaṃ kassapaṃ etadavoca:
Citta said to him:
“acchariyaṃ vata, bho, abbhutaṃ vata, bho.
“It’s incredible, it’s amazing,
Dhammassa svākkhātatā yatra hi nāma tiṃsamattehi vassehi na koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato abhavissa phāsuvihāro, aññatra naggeyyā ca muṇḍeyyā ca pāvaḷanipphoṭanāya cā”ti.
how well explained the teaching is. For in thirty years you have achieved no superhuman distinction in knowledge and vision worthy of the noble ones, no meditation at ease, only nakedness, baldness, and pokes in the buttocks.”
“Tuyhaṃ pana, gahapati, kīvaciraṃ upāsakattaṃ upagatassā”ti?
“But householder, how long have you been a lay follower?”
“Mayhampi kho pana, bhante, tiṃsamattāni vassāni upāsakattaṃ upagatassā”ti.
“It’s been thirty years, sir.”
“Imehi pana te, gahapati, tiṃsamattehi vassehi atthi koci uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?
“But householder, in these thirty years have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”
“Gihinopi siyā, bhante.
“How, sir, could I not?
Ahañhi, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.
For whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ahañhi, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharāmi.
And whenever I want, as the directed-thought and evaluation are stilled … I enter and remain in the second jhāna.
Ahañhi, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharāmi.
And whenever I want, with the fading away of rapture … I enter and remain in the third jhāna.
Ahañhi, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharāmi.
And whenever I want, giving up pleasure and pain … I enter and remain in the fourth jhāna.
Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya:
If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me:
‘natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto citto gahapati puna imaṃ lokaṃ āgaccheyyā’”ti.
‘The householder Citta is bound by no fetter that might return him to this world.’”
Evaṃ vutte, acelo kassapo cittaṃ gahapatiṃ etadavoca:
When this was said, Kassapa said to Citta:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing,
Dhammassa svākkhātatā, yatra hi nāma gihī odātavasano evarūpaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ adhigamissati phāsuvihāraṃ.
how well explained the teaching is. For a white-clothed layperson can achieve such a superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease.
Labheyyāhaṃ, gahapati, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Atha kho citto gahapati acelaṃ kassapaṃ ādāya yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca:
Then Citta the householder took the naked ascetic Kassapa to see the senior monks, and said to them:
“ayaṃ, bhante, acelo kassapo amhākaṃ purāṇagihisahāyo.
“Sirs, this is the naked ascetic Kassapa, who in lay life was an old friend of mine.
Imaṃ therā pabbājentu upasampādentu.
May the senior monks give him the going forth, the ordination.
Ahamassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.
I’ll make sure that he’s provided with robes, alms-food, lodgings, and medicines and supplies for the sick.”
Alattha kho acelo kassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ.
And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.
Acirūpasampanno ca panāyasmā kassapo 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, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end 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 panāyasmā kassapo arahataṃ ahosīti.
And Venerable Kassapa became one of the perfected.
❧
SN 41.10 Gilānadassana: Seeing the Sick
10. Gilānadassanasutta
10. Seeing the Sick
Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Citta was sick, suffering, gravely ill.
Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ:
Then several deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees came together and said to Citta:
“paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī”ti.
“Householder, make a wish to become a wheel-turning monarch in the future!”
Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca:
When they said this, Citta said to them:
“tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīyan”ti.
“That too is impermanent! That too will pass! That too will be left behind!”
Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ:
When he said this, his friends and colleagues, relatives and family members said:
“satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī”ti.
“Be rememberful, lord! Don’t babble.”
“Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha:
“What have I said that makes you say that?”
‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’”ti?
“Evaṃ kho tvaṃ, ayyaputta, vadesi:
“It’s because you said:
‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīyan’”ti.
‘That too is impermanent! That too will pass! That too will be left behind!’”
“Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu:
“Oh, well, that’s because the deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees said to me:
‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti.
‘Householder, make a wish to become a wheel-turning monarch in the future!’
Tāhaṃ evaṃ vadāmi:
So I said to them:
‘tampi aniccaṃ … pe … tampi pahāya gamanīyan’”ti.
‘That too is impermanent! That too will pass! That too will be left behind!’”
“Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu:
“But what reason do they see for saying that to you?”
‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’”ti?
“Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti:
“They think:
‘ayaṃ kho citto gahapati, sīlavā kalyāṇadhammo.
‘This householder Citta is ethical, of good character.
Sace paṇidahissati—
If he makes a wish to
anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti, ‘tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko dhammikaṃ phalaṃ anupassatī’ti.
become a wheel-turning monarch in the future, his heart’s wish will succeed because of the purity of his ethics. And then as a proper, principled king he will provide proper spirit-offerings.’
Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā atthavasaṃ sampassamānā evamāhaṃsu:
That’s the reason they see for saying to me:
‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti.
‘Householder, make a wish to become a wheel-turning monarch in the future!’
Tāhaṃ evaṃ vadāmi:
So I said to them:
‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīyan’”ti.
‘That too is impermanent! That too will pass! That too will be left behind!’”
“Tena hi, ayyaputta, amhepi ovadāhī”ti.
“Then, lord, advise us!”
“Tasmā hi vo evaṃ sikkhitabbaṃ—
“So you should train like this:
buddhe aveccappasādena samannāgatā bhavissāma:
We will have 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.’
Dhamme aveccappasādena samannāgatā bhavissāma:
We will have 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.’
Saṅghe aveccappasādena samannāgatā bhavissāma:
We will have 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.’
Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabban”ti.
And we will share without reservation all the gifts available to give in our family with those who are ethical and of good character.”
Atha kho citto gahapati mittāmacce ñātisālohite buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti.
Then, after Citta had encouraged his friends and colleagues, relatives and family members in the Buddha, the teaching, the Saṅgha, and generosity, he passed away.
Cittasaṃyuttaṃ samattaṃ.
The Linked Discourses on Citta the Householder are complete.
end of section [41..1.. - SN 41 vagga 1 Citta: With Citta] ❧
SN 42 Gāmaṇi Saṃyutta: Connected Discourses with Village Headmen
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 42
Linked Discourses 42
+ § – SN 42 vagga 1 Gāmaṇi: Chiefs+ all - all
1. Caṇḍasutta
1. Vicious
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho caṇḍo gāmaṇi bhagavantaṃ etadavoca:
Then the chief named Fury went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati.
“What is the cause, sir, what is the reason why some people are regarded as furious,
Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī”ti?
while others are regarded as sweet-natured?”
“Idha, gāmaṇi, ekaccassa rāgo appahīno hoti.
“Take someone who hasn’t given up greed.
Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti.
So they get annoyed by others, and they show it.
So caṇḍotveva saṅkhaṃ gacchati.
They’re regarded as furious.
Doso appahīno hoti.
They haven’t given up hate.
Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti.
So they get annoyed by others, and they show it.
So caṇḍotveva saṅkhaṃ gacchati.
They’re regarded as furious.
Moho appahīno hoti.
They haven’t given up delusion.
Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti.
So they get annoyed by others, and they show it.
So caṇḍotveva saṅkhaṃ gacchati.
They’re regarded as furious.
Ayaṃ kho, gāmaṇi, hetu, ayaṃ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati.
This is the cause, this is the reason why some people are regarded as furious.
Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti.
But take someone who has given up greed.
Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti.
So they don’t get annoyed by others, and don’t show it.
So soratotveva saṅkhaṃ gacchati.
They’re regarded as sweet-natured.
Doso pahīno hoti.
They’ve given up hate.
Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti.
So they don’t get annoyed by others, and don’t show it.
So soratotveva saṅkhaṃ gacchati.
They’re regarded as sweet-natured.
Moho pahīno hoti.
They’ve given up delusion.
Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti.
So they don’t get annoyed by others, and don’t show it.
So soratotveva saṅkhaṃ gacchati.
They’re regarded as sweet-natured.
Ayaṃ kho, gāmaṇi, hetu ayaṃ paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī”ti.
This is the cause, this is the reason why some people are regarded as sweet-natured.”
Evaṃ vutte, caṇḍo gāmaṇi bhagavantaṃ etadavoca:
When he said this, the chief named Fury said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
❧
SN 42.2 Tālapuṭa: With Tāḷapuṭa
2. Tālapuṭasutta
2. With Tāḷapuṭa
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho tālapuṭo naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca:
Then Tāḷapuṭa the dancing master came up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ:
“Sir, I have heard that the dancers of the past who were teachers of teachers said:
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti.
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī”ti.
“Enough, chief, let it be. Don’t ask me that.”
Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca:
For a second time …
“sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ:
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti.
Idha bhagavā kimāhā”ti?
“Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī”ti.
Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca:
And for a third time Tāḷapuṭa said to the Buddha:
“sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ:
“Sir, I have heard that the dancers of the past who were teachers of teachers said:
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti.
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Addhā kho tyāhaṃ, gāmaṇi, na labhāmi:
“Clearly, chief, I’m not getting through to you when I say:
‘alaṃ, gāmaṇi, tiṭṭhatetaṃ,
‘Enough, chief, let it be.
mā maṃ etaṃ pucchī’ti.
Don’t ask me that.’
Api ca tyāhaṃ byākarissāmi.
Nevertheless, I will answer you.
Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā.
When sentient beings are still not free of greed, and are still bound by greed,
Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyoso mattāya.
a dancer in a stage or festival presents them with even more arousing things.
Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā.
When sentient beings are still not free of hate, and are still bound by hate,
Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṃharati bhiyyoso mattāya.
a dancer in a stage or festival presents them with even more hateful things.
Pubbe kho, gāmaṇi, sattā avītamohā mohabandhanabaddhā.
When sentient beings are still not free of delusion, and are still bound by delusion,
Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyoso mattāya.
a dancer in a stage or festival presents them with even more delusory things.
So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṃ maraṇā pahāso nāma nirayo tattha upapajjati.
And so, being heedless and negligent themselves, they’ve encouraged others to be heedless and negligent. When their body breaks up, after death, they’re reborn in the hell called ‘Laughter’.
Sace kho panassa evaṃdiṭṭhi hoti:
But if you have such a view:
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi.
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ This is your wrong view.
Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—
An individual with wrong view is reborn in one of two places, I say:
nirayaṃ vā tiracchānayoniṃ vā”ti.
hell or the animal realm.”
Evaṃ vutte, tālapuṭo naṭagāmaṇi parodi assūni pavattesi.
When he said this, Tāḷapuṭa cried and burst out in tears.
“Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ:
“This is what I didn’t get through to you when I said:
‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’”ti.
‘Enough, chief, let it be. Don’t ask me that.’”
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha;
“Sir, I’m not crying because of what the Buddha said.
api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṃ nikato vañcito paluddho:
But sir, for a long time I’ve been cheated, tricked, and deceived by the dancers of the past who were teachers of teachers, who said:
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’”ti.
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’
“Abhikkantaṃ, bhante, abhikkantaṃ, bhante.
Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṃ, alattha upasampadaṃ.
And the dancing master Tāḷapuṭa received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno ca panāyasmā tālapuṭo … pe …
Not long after his ordination, Venerable Tāḷapuṭa
arahataṃ ahosīti.
became one of the perfected.
❧
SN 42.3 Yodhājīva: A Warrior
3. Yodhājīvasutta
3. A Warrior
Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe … ekamantaṃ nisinno kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca:
Then Dustin the warrior chief went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ:
“Sir, I have heard that the warriors of the past who were teachers of teachers said:
‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti.
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.
“Enough, chief, let it be. Don’t ask me that.”
Dutiyampi kho … pe …
For a second time …
tatiyampi kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca:
And for a third time the warrior chief said to the Buddha:
“sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ:
“Sir, I have heard that the warriors of the past who were teachers of teachers said:
‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti.
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Addhā kho tyāhaṃ, gāmaṇi, na labhāmi:
“Clearly, chief, I’m not getting through to you when I say:
‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti.
‘Enough, chief, let it be. Don’t ask me that.’
Api ca tyāhaṃ byākarissāmi.
Nevertheless, I will answer you.
Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ:
When a warrior strives and struggles in battle, their mind is already low, degraded, and misdirected as they think:
‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṃ iti vā’ti.
‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti;
His foes kill him and finish him off, and
so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjatīti.
when his body breaks up, after death, he’s reborn in the hell called ‘The Fallen’.
Sace kho panassa evaṃ diṭṭhi hoti:
But if you have such a view:
‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi.
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’ This is your wrong view.
Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—
An individual with wrong view is reborn in one of two places, I say:
nirayaṃ vā tiracchānayoniṃ vā”ti.
hell or the animal realm.”
Evaṃ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi.
When he said this, Dustin the warrior chief cried and burst out in tears.
“Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ:
“This is what I didn’t get through to you when I said:
‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’”ti.
‘Enough, chief, let it be. Don’t ask me that.’”
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha;
“Sir, I’m not crying because of what the Buddha said.
api cāhaṃ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṃ nikato vañcito paluddho:
But sir, for a long time I’ve been cheated, tricked, and deceived by the warriors of the past who were teachers of teachers, who said:
‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’”ti.
‘Suppose a warrior, while striving and struggling in battle, is killed and finished off by his foes. When his body breaks up, after death, he’s reborn in the company of the gods of the fallen.’
“Abhikkantaṃ, bhante … pe …
Excellent, sir! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
❧
SN 42.4 Hatthāroha: An Elephant Warrior
4. Hatthārohasutta
4. An Elephant Warrior
Atha kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā … pe …
Then an elephant warrior chief went up to the Buddha …
ajjatagge pāṇupetaṃ saraṇaṃ gatanti.
“From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
SN 42.5 Assāroha: A Cavalryman
5. Assārohasutta
5. A Cavalryman
Atha kho assāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assāroho gāmaṇi bhagavantaṃ etadavoca:
Then a cavalry chief went up to the Buddha …
“sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ:
‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti.
Idha bhagavā kimāhā”ti?
“Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.
Evaṃ vutte, assāroho gāmaṇi parodi, assūni pavattesi.
“Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ:
‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’”ti.
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha.
Api cāhaṃ, bhante, pubbakehi ācariyapācariyehi assārohehi dīgharattaṃ nikato vañcito paluddho:
‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’”ti.
“Abhikkantaṃ, bhante … pe …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
“From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
SN 42.6 Asibandhakaputta: With Asibandhaka’s Son
6. Asibandhakaputtasutta
6. With Asibandhaka’s Son
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:
“brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā.
“Sir, there are western brahmins draped with moss who carry pitchers, undistractify-&-lucidify themselves in water, and serve the sacred flame.
Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti.
When someone has passed away, they truly lift them up, raise them up, and guide them along to heaven.
Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti?
But what about the Blessed One, the perfected one, the fully awakened Buddha: is he able to ensure that the whole world will be reborn in a good place, a heavenly realm when their body breaks up, after death?”
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsīti.
“Well then, chief, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko.
Take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
Tamenaṃ mahājanakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
And a large crowd comes together to offer up prayers and praise, circumambulating them with joined palms and saying:
‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti.
‘When this person’s body breaks up, after death, may they be reborn in a good place, a heavenly realm!’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti?
Would that person be reborn in heaven because of their prayers?”
“No hetaṃ, bhante”.
“No, sir.”
“Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya.
“Chief, suppose a person were to throw a broad rock into a deep lake.
Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
And a large crowd was to come together to offer up prayers and praise, circumambulating it with joined palms, and saying:
‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti.
‘Rise, good rock! Float, good rock! Float to shore, good rock!’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā”ti?
Would that broad rock rise up or float because of their prayers?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko.
“In the same way, take a person who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
Even though a large crowd comes together to offer up prayers and praise …
‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko.
Take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.
Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
And a large crowd comes together to offer up prayers and praise, circumambulating them with joined palms and saying:
‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti.
‘When this person’s body breaks up, after death, may they be reborn in a place of loss, a bad place, the underworld, hell!’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti?
Would that person be reborn in hell because of their prayers?”
“No hetaṃ, bhante”.
“No, sir.”
“Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa.
“Chief, suppose a person were to sink a pot of ghee or oil into a deep lake and break it open. Its shards and chips would sink down, while the ghee or oil in it would rise up.
Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
And a large crowd was to come together to offer up prayers and praise, circumambulating it with joined palms and saying:
‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha, bho sappitelā’ti.
‘Sink, good ghee or oil! Descend, good ghee or oil! Go down, good ghee or oil!”
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā”ti?
Would that ghee or oil sink and descend because of their prayers?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko,
“In the same way, take a person who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.
kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya:
Even though a large crowd comes together to offer up prayers and praise …
‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti.
when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.”
Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
When he said this, Asibandhaka’s son the chief said to the Buddha:
“abhikkantaṃ, bhante … pe …
“Excellent, sir! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
❧
SN 42.7 Khettūpama: The Simile of the Field
7. Khettūpamasutta
7. The Simile of the Field
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
Then Asibandhaka’s son the chief went up to the Buddha, bowed, sat down to one side, and said to him:
“nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī”ti?
“Sir, doesn’t the Buddha live full of compassion for all living beings?”
“Evaṃ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī”ti.
“Yes, chief.”
“Atha kiñcarahi, bhante, bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā sakkaccaṃ dhammaṃ desetī”ti?
“Well, sir, why exactly do you teach some people thoroughly and others less thoroughly?”
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, chief, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, gāmaṇi, idhassu kassakassa gahapatino tīṇi khettāni—ekaṃ khettaṃ aggaṃ, ekaṃ khettaṃ majjhimaṃ, ekaṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi.
What do you think? Suppose a farmer has three fields: one’s good, one’s average, and one’s poor—bad ground of sand and salt.
Taṃ kiṃ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṃ patiṭṭhāpeyya, yaṃ vā aduṃ khettaṃ aggaṃ, yaṃ vā aduṃ khettaṃ majjhimaṃ, yaṃ vā aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmī”ti?
What do you think? When that farmer wants to plant seeds, where would he plant them first: the good field, the average one, or the poor one?”
“Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṃ aduṃ khettaṃ aggaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ majjhimaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya.
“Sir, he’d plant them first in the good field, then the average, then he may or may not plant seed in the poor field.
Taṃ kissa hetu?
Why is that?
Antamaso gobhattampi bhavissatī”ti.
Because at least it can be fodder for the cattle.”
“Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ aggaṃ; evameva mayhaṃ bhikkhubhikkhuniyo.
“To me, the monks and nuns are like the good field.
Tesāhaṃ dhammaṃ desemi—ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Taṃ kissa hetu?
Why is that?
Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti.
Because they live with me as their island, protection, shelter, and refuge.
Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ majjhimaṃ; evameva mayhaṃ upāsakaupāsikāyo.
To me, the laymen and laywomen are like the average field.
Tesaṃ pāhaṃ dhammaṃ desemi—ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Taṃ kissa hetu?
Why is that?
Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti.
Because they live with me as their island, protection, shelter, and refuge.
Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā.
To me, the ascetics, brahmins, and wanderers who follow other paths are like the poor field, the bad ground of sand and salt.
Tesaṃ pāhaṃ dhammaṃ desemi—ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Taṃ kissa hetu?
Why is that?
Appeva nāma ekaṃ padampi ājāneyyuṃ taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyāti.
Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.
Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā—eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī.
Suppose a person had three water jars: one that’s uncracked and nonporous; one that’s uncracked but porous; and one that’s cracked and porous.
Taṃ kiṃ maññasi, gāmaṇi, asu puriso udakaṃ nikkhipitukāmo kattha paṭhamaṃ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti?
What do you think? When that person wants to store water, where would they store it first: in the jar that’s uncracked and nonporous, the one that’s uncracked but porous, or the one that’s cracked and porous?”
“Asu, bhante, puriso udakaṃ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya.
“Sir, they’d store water first in the jar that’s uncracked and nonporous, then the one that’s uncracked but porous, then they may or may not store water in the one that’s cracked and porous.
Taṃ kissa hetu?
Why is that?
Antamaso bhaṇḍadhovanampi bhavissatī”ti.
Because at least it can be used for washing the dishes.”
“Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṃ bhikkhubhikkhuniyo.
“To me, the monks and nuns are like the water jar that’s uncracked and nonporous.
Tesāhaṃ dhammaṃ desemi—ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Taṃ kissa hetu?
Why is that?
Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti.
Because they live with me as their island, protection, shelter, and refuge.
Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṃ upāsakaupāsikāyo.
To me, the laymen and laywomen are like the water jar that’s uncracked but porous.
Tesāhaṃ dhammaṃ desemi—ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.
I teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Taṃ kissa hetu?
Why is that?
Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti.
Because they live with me as their island, protection, shelter, and refuge.
Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā.
To me, the ascetics, brahmins, and wanderers who follow other paths are like the water jar that’s cracked and porous.
Tesāhaṃ dhammaṃ desemi—ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.
I also teach them the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I reveal a spiritual practice that’s entirely full and pure.
Taṃ kissa hetu?
Why is that?
Appeva nāma ekaṃ padampi ājāneyyuṃ, taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
Hopefully they might understand even a single sentence, which would be for their lasting welfare and happiness.”
Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
When he said this, Asibandhaka’s son the chief said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …
“Excellent, sir! Excellent! …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
❧
SN 42.8 Saṅkhadhama: A Horn Blower
8. Saṅkhadhamasutta
8. A Horn Blower
Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ bhagavā etadavoca:
Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Buddha, and sat down to one side. The Buddha said to him:
“kathaṃ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī”ti?
“Chief, how does Nigaṇṭha Nātaputta teach his disciples?”
“Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti:
“Sir, this is how Nigaṇṭha Nātaputta teaches his disciples:
‘yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko.
‘Everyone who kills a living creature, steal, commits sexual misconduct, or lies goes to a place of loss, to hell.
Yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī’ti.
You’re led on by what you usually live by.’
Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī”ti.
This is how Nigaṇṭha Nātaputta teaches his disciples.”
“‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ.
“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so pāṇamatipāteti, yaṃ vā so pāṇaṃ nātipātetī”ti?
Take a person who kills living creatures. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re killing or when they’re not killing?”
“Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṃ so pāṇaṃ nātipātetī”ti.
“The occasions when they’re killing are less frequent, while the occasions when they’re not killing are more frequent.”
“‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ.
“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so adinnaṃ ādiyati, yaṃ vā so adinnaṃ nādiyatī”ti.
Take a person who steals …
“Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya appataro so samayo, yaṃ so adinnaṃ ādiyati, atha kho sveva bahutaro samayo, yaṃ so adinnaṃ nādiyatī”ti.
“‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ.
Taṃ kiṃ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so kāmesu micchā carati, yaṃ vā so kāmesu micchā na caratī”ti?
commits sexual misconduct …
“Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṃ so kāmesu micchā na caratī”ti.
“‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ.
Taṃ kiṃ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so musā bhaṇati, yaṃ vā so musā na bhaṇatī”ti?
lies. If we compare periods of time during the day and night, which is more frequent: the occasions when they’re lying or when they’re not lying?”
“Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo, yaṃ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṃ so musā na bhaṇatī”ti.
“The occasions when they’re lying are less frequent, while the occasions when they’re not lying are more frequent.”
“‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ.
“‘You’re led on by what you usually live by’: if this were true, then, according to what Nigaṇṭha Nātaputta says, no-one would go to a place of loss, to hell.
Idha, gāmaṇi, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi:
Take some teacher who has this doctrine and view:
‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti.
‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’
Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti.
And there’s a disciple who is devoted to that teacher.
Tassa evaṃ hoti:
They think:
‘mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi—
‘My teacher has this doctrine and view:
yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti.
‘Everyone who kills a living creature, steals, commits sexual misconduct, or lies goes to a place of loss, to hell.’
Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati.
But I’ve killed living creatures …
Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi—
yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayikoti.
Atthi kho pana mayā adinnaṃ ādinnaṃ ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati.
stolen …
Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi—
yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti.
Atthi kho pana mayā kāmesu micchā ciṇṇaṃ.
committed sexual misconduct …
‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati.
Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi—
yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti.
Atthi kho pana mayā musā bhaṇitaṃ.
or lied.
‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati.
They get the view: ‘I too am going to a place of loss, to hell.’
Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.
Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.
Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
But consider when a Realized One arises in the world, 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.
So anekapariyāyena pāṇātipātaṃ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha.
In many ways he criticizes and denounces killing living creatures, saying: ‘Stop killing living creatures!’
Adinnādānaṃ garahati vigarahati, ‘adinnādānā viramathā’ti cāha.
He criticizes and denounces stealing …
Kāmesumicchācāraṃ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha.
sexual misconduct …
Musāvādaṃ garahati vigarahati ‘musāvādā viramathā’ti cāha.
lying, saying: ‘Stop lying!’
Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti.
And there’s a disciple who is devoted to that teacher.
So iti paṭisañcikkhati:
Then they reflect:
‘bhagavā kho anekapariyāyena pāṇātipātaṃ garahati vigarahati, pāṇātipātā viramathāti cāha.
‘In many ways the Buddha criticizes and denounces killing living creatures, saying: “Stop killing living creatures!”
Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā.
But I have killed living creatures to a certain extent.
Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṃ na suṭṭhu, taṃ na sādhu.
That’s not right, it’s not good,
Ahañceva kho pana tappaccayā vippaṭisārī assaṃ.
and I feel remorseful because of it.
Na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti.
But I can’t undo what I have done.’
So iti paṭisaṅkhāya tañceva pāṇātipātaṃ pajahati.
Reflecting like this, they give up killing living creatures,
Āyatiñca pāṇātipātā paṭivirato hoti.
and in future they don’t kill living creatures.
Evametassa pāpassa kammassa pahānaṃ hoti.
That’s how to give up this bad deed
Evametassa pāpassa kammassa samatikkamo hoti.
and get past it.
‘Bhagavā kho anekapariyāyena adinnādānaṃ garahati vigarahati, adinnādānā viramathāti cāha.
‘In many ways the Buddha criticizes and denounces stealing …
Atthi kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā.
Yaṃ kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu.
Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti.
So iti paṭisaṅkhāya tañceva adinnādānaṃ pajahati.
Āyatiñca adinnādānā paṭivirato hoti.
Evametassa pāpassa kammassa pahānaṃ hoti.
Evametassa pāpassa kammassa samatikkamo hoti.
‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṃ garahati vigarahati, kāmesumicchācārā viramathāti cāha.
sexual misconduct …
Atthi kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā.
Yaṃ kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu.
Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti.
So iti paṭisaṅkhāya tañceva kāmesumicchācāraṃ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti.
Evametassa pāpassa kammassa pahānaṃ hoti.
Evametassa pāpassa kammassa samatikkamo hoti.
‘Bhagavā kho pana anekapariyāyena musāvādaṃ garahati vigarahati, musāvādā viramathāti cāha.
lying, saying: “Stop lying!”
Atthi kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā.
But I have lied to a certain extent.
Yaṃ kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti.
That’s not right, it’s not good, and I feel remorseful because of it. But I can’t undo what I have done.’
So iti paṭisaṅkhāya tañceva musāvādaṃ pajahati, āyatiñca musāvādā paṭivirato hoti.
Reflecting like this, they give up lying, and in future they refrain from lying.
Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.
That’s how to give up this bad deed and get past it.
So pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.
They give up killing living creatures.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti.
They give up stealing.
Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti.
They give up sexual misconduct.
Musāvādaṃ pahāya musāvādā paṭivirato hoti.
They give up lying.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti.
They give up divisive speech.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti.
They give up harsh speech.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti.
They give up talking nonsense.
Abhijjhaṃ pahāya anabhijjhālu hoti.
They give up covetousness.
Byāpādappadosaṃ pahāya abyāpannacitto hoti.
They give up ill will and malevolence.
Micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.
They give up wrong view and have right view.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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.
That noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. 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.
Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, gāmaṇi, evaṃ bhāvitāya mettāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.
In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā … pe …
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe ….
They meditate spreading a heart full of 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.
They meditate spreading a heart full of 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.
Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, gāmaṇi, evaṃ bhāvitāya upekkhāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī”ti.
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.”
Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
When he said this, Asibandhaka’s son the chief said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …
“Excellent, sir! Excellent! …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
end of section [42.8 - SN 42.8 Saṅkhadhama: A Horn Blower] ❧
9. Kulasutta
9. Families
Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at Nāḷandā.
Tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.
There he stayed near Nālandā in Pāvārika’s mango grove.
Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā.
Now that was a time of famine and scarcity in Nāḷandā, with blighted crops turned to straw.
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ.
At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a large assembly of Jain ascetics.
Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ nigaṇṭho nāṭaputto etadavoca:
Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to Nigaṇṭha Nāṭaputta, bowed, and sat down to one side. Nigaṇṭha Nāṭaputta said to him:
“ehi tvaṃ, gāmaṇi, samaṇassa gotamassa vādaṃ āropehi.
“Come, chief, refute the ascetic Gotama’s doctrine.
Evaṃ te kalyāṇo kittisaddo abbhuggacchissati:
Then you will get a good reputation:
‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādo āropito’”ti.
‘Asibandhaka’s son the chief refuted the doctrine of the ascetic Gotama, so mighty and powerful!’"
“Kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādaṃ āropessāmī”ti?
“But sir, how am I to do this?”
“Ehi tvaṃ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi:
“Here, brahmin, go to the ascetic Gotama and say to him:
‘nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti?
‘Sir, don’t you in many ways praise kindness, protection, and compassion for families?’
Sace kho, gāmaṇi, samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:
When he’s asked this, if he answers:
‘evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:
‘Indeed I do, chief,’ say this to him:
‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṃghena saddhiṃ cārikaṃ carati?
‘So what exactly are you doing, wandering together with this large Saṅgha of monks during a time of famine and scarcity, with blighted crops turned to straw?
Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti.
The Buddha is practicing to annihilate, collapse, and ruin families!’
Imaṃ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho neva sakkhati uggilituṃ, neva sakkhati ogilitun”ti.
When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.”
“Evaṃ, bhante”ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
“Yes, sir,” replied Asibandhaka’s son. He got up from his seat, bowed, and respectfully circled Nigaṇṭha Nāṭaputta, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him:
“Nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī”ti?
“Sir, don’t you in many ways praise kindness, protection, and compassion for families?”
“Evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī”ti.
“Indeed I do, chief.”
“Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṃghena saddhiṃ cārikaṃ carati?
“So what exactly are you doing, wandering together with this large Saṅgha of monks during a time of famine and scarcity, with blighted crops turned to straw?
Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno”ti.
The Buddha is practicing to annihilate, collapse, and ruin families!”
“Ito so, gāmaṇi, ekanavutikappe yamahaṃ anussarāmi, nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ.
“Well, chief, I recollect ninety eons back but I’m not aware of any family that’s been ruined merely by offering some cooked alms-food.
Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca.
Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of generosity, truth, and restraint.
Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya.
Chief, there are eight causes and conditions for the ruin of families.
Rājato vā kulāni upaghātaṃ gacchanti, corato vā kulāni upaghātaṃ gacchanti, aggito vā kulāni upaghātaṃ gacchanti, udakato vā kulāni upaghātaṃ gacchanti, nihitaṃ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti, aniccatāyeva aṭṭhamīti.
Their ruin stems from rulers, bandits, fire, or flood. Or their savings vanish. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth.
Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṃ upaghātāya.
These are the eight causes and conditions for the ruin of families.
Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṃvijjamānesu yo maṃ evaṃ vadeyya:
Given that these eight reasons are found, suppose someone says this:
‘ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti,
‘The Buddha is practicing to annihilate, collapse, and ruin families!’
taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye”ti.
Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.”
Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca:
When he said this, Asibandhaka’s son the chief said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …
“Excellent, sir! Excellent! …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
❧
SN 42.10 Maṇicūḷaka: With Maṇicūḷaka
10. Maṇicūḷakasutta
10. With Maṇicūḷaka
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them:
“kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti.
“Gold and money are proper for Sakyan ascetics. They accept and receive gold and money.”
Tena kho pana samayena maṇicūḷako gāmaṇi tassaṃ parisāyaṃ nisinno hoti.
Now at that time the chief Maṇicūḷaka was sitting in that assembly.
Atha kho maṇicūḷako gāmaṇi taṃ parisaṃ etadavoca:
He said to that retinue:
“mā ayyo evaṃ avacuttha.
“Good sirs, don’t say that.
Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti.
Gold and money are not proper for Sakyan ascetics. They neither accept nor receive gold and money. They have set aside gems and gold, and rejected gold and money.”
Asakkhi kho maṇicūḷako gāmaṇi taṃ parisaṃ saññāpetuṃ.
He was able to persuade that assembly.
Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho maṇicūḷako gāmaṇi bhagavantaṃ etadavoca:
Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said:
“idha, bhante, rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti.
Evaṃ vutte, ahaṃ, bhante, taṃ parisaṃ etadavocaṃ:
‘mā ayyo evaṃ avacuttha.
Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti.
Asakkhiṃ khvāhaṃ, bhante, taṃ parisaṃ saññāpetuṃ.
Kaccāhaṃ, bhante, evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
“Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tvaṃ, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā.
Gold and money are not proper for Sakyan ascetics. They neither accept nor receive gold and money. They have set aside gems and gold, and rejected gold and money.
Yassa kho, gāmaṇi, jātarūparajataṃ kappati, pañcapi tassa kāmaguṇā kappanti.
If gold and silver were proper for them, then the five kinds of sensual stimulation would also be proper.
Yassa pañca kāmaguṇā kappanti (), ekaṃsenetaṃ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti.
And if the five kinds of sensual stimulation are proper for them, you should definitely regard them as not having the qualities of an ascetic or a follower of the Sakyan.
Api cāhaṃ, gāmaṇi, evaṃ vadāmi—
Rather, chief, I say this:
tiṇaṃ tiṇatthikena pariyesitabbaṃ, dāru dārutthikena pariyesitabbaṃ, sakaṭaṃ sakaṭatthikena pariyesitabbaṃ, puriso purisatthikena pariyesitabbo.
Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman.
Na tvevāhaṃ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṃ sāditabbaṃ pariyesitabban’ti vadāmī”ti.
But I say that there is no way they can accept or look for gold and money.”
SN 42.11 Bhadraka: With Bhadraka
11. Bhadrakasutta
11. With Bhadraka
Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo.
At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa.
Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhadrako gāmaṇi bhagavantaṃ etadavoca:
Then Bhadraka the village chief went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti.
“Please, sir, teach me the origin and cessation of suffering.”
“Ahañce te, gāmaṇi, atītamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ:
“Chief, if I were to teach you about the origin and ending of suffering in the past, saying
‘evaṃ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati.
‘this is how it was in the past,’ you might have doubts or uncertainties about that.
Ahañce te, gāmaṇi, anāgatamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ:
If I were to teach you about the origin and ending of suffering in the future, saying
‘evaṃ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati.
‘this is how it will be in the future,’ you might have doubts or uncertainties about that.
Api cāhaṃ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi.
Rather, chief, I will teach you about the origin and ending of suffering as I am sitting right here and you are sitting right there.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho bhadrako gāmaṇi bhagavato paccassosi.
“Yes, sir,” Bhadraka replied.
Bhagavā etadavoca:
The Buddha said this:
“Taṃ kiṃ maññasi, gāmaṇi,
“What do you think, chief?
atthi te uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
Are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or censured, it would cause you sorrow, lamentation, pain, sadness, and distress?”
“Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti.
“There are, sir.”
“Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“But are there any people here in Uruvelakappa who, if they were executed, imprisoned, fined, or censured, it would not cause you sorrow, lamentation, pain, sadness, and distress?”
“Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti.
“There are, sir.”
“Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṃ uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“What’s the cause, chief, what’s the reason why, if this was to happen to some people it could cause you sorrow, while if it happens to others it does not?”
“Yesaṃ me, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo.
“The people regarding whom this would give rise to sorrow are those I desire and love.
Yesaṃ pana, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo”ti.
The people regarding whom this would not give rise to sorrow are those I don’t desire and love.”
“Iminā tvaṃ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṃ nehi:
“With this present phenomenon that is seen, known, immediate, attained, and fathomed, you may infer to the past and future:
‘yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajji sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ.
‘All the suffering that arose in the past was rooted and sourced in desire.
Chando hi mūlaṃ dukkhassa.
For desire is the root of suffering.
Yampi hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ.
All the suffering that will arise in the future will be rooted and sourced in desire.
Chando hi mūlaṃ dukkhassā’”ti.
For desire is the root of suffering.’”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, bhagavatā:
How well said this was by the Buddha!
‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ.
‘All the suffering that arises is rooted and sourced in desire.
Chando hi mūlaṃ dukkhassā’ti.
For desire is the root of suffering.’
Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe paṭivasati.
I have a boy called Ciravāsi, who resides in a house away from here.
So khvāhaṃ, bhante, kālasseva vuṭṭhāya purisaṃ uyyojemi:
I rise early and send someone, saying:
‘gaccha, bhaṇe, ciravāsiṃ kumāraṃ jānāhī’ti.
‘Go, my man, and check on my boy Ciravāsi.’
Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṃ:
Until they get back I worry:
‘mā heva ciravāsissa kumārassa kiñci ābādhayitthā’”ti.
‘I hope nothing’s wrong with Ciravāsi!’”
“Taṃ kiṃ maññasi, gāmaṇi,
“What do you think, chief?
ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
If Ciravāsi was executed, imprisoned, fined, or censured, would it cause you sorrow, lamentation, pain, sadness, and distress?”
“Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti.
“How could it not, sir?”
“Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ:
“This too is a way to understand:
‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ.
‘All the suffering that arises is rooted and sourced in desire.
Chando hi mūlaṃ dukkhassā’ti.
For desire is the root of suffering.’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
yadā te ciravāsimātā adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṃ vā”ti?
Before you’d seen or heard of Ciravāsi’s mother, did you have any desire or love or fondness for her?”
“No hetaṃ, bhante”.
“No, sir.”
“Dassanaṃ vā te, gāmaṇi, āgamma savanaṃ vā evaṃ te ahosi:
“Then was it because you saw or heard of her that you had
‘ciravāsimātuyā chando vā rāgo vā pemaṃ vā’”ti?
desire or love or fondness for her?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññasi, gāmaṇi,
“What do you think, chief?
ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
If Ciravāsi’s mother was executed, imprisoned, fined, or censured, would it cause you sorrow, lamentation, pain, sadness, and distress?”
“Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti.
“How could it not, sir?”
“Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ:
“This too is a way to understand:
‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ.
‘All the suffering that arises is rooted and sourced in desire.
Chando hi mūlaṃ dukkhassā’”ti.
For desire is the root of suffering.’”
end of section [42.11 - SN 42.11 Bhadraka: With Bhadraka] ❧
SN 42.12 Rāsiya: With Rāsiya
12. Rāsiyasutta
12. With Rāsiya
Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rāsiyo gāmaṇi bhagavantaṃ etadavoca:
Then Rāsiya the chief went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante, ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti.
“Sir, I have heard this: ‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.’
Ye te, bhante, evamāhaṃsu: ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Ye te, gāmaṇi, evamāhaṃsu: ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā tucchā abhūtena.
“Chief, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.
Dveme, gāmaṇi, antā pabbajitena na sevitabbā—
These two extremes should not be cultivated by one who has gone forth.
yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito.
Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.
Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.
Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—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 … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā—cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
This, chief, is the middle way, woken up to by the Realized One, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.
Tayo kho me, gāmaṇi, kāmabhogino santo saṃvijjamānā lokasmiṃ.
There are these three kinds of pleasure seekers in the world.
Katame tayo?
What three?
Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.
Take a pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.
They make themselves happy and pleased, but don’t share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena.
Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (1–3.)
They make themselves happy and pleased, and they share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti.
They don’t make themselves happy and pleased, or share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti.
They don’t make themselves happy and pleased, or share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi.
Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (4–6.)
They make themselves happy and pleased, and they share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti.
They don’t make themselves happy and pleased, or share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti.
They make themselves happy and pleased, but don’t share it and make merit.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
They enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena.
Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. (7–9.)
And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, or share it and make merit.
Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho.
They may be criticized on three grounds.
Katamehi tīhi ṭhānehi gārayho?
What three?
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na attānaṃ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.
This pleasure seeker may be criticized on these three grounds.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.
Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso.
This pleasure seeker may be criticized on two grounds, and praised on one.
Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Katamena ekena ṭhānena pāsaṃso?
What is the one ground for praise?
Attānaṃ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the one ground for praise.
Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso. (2)
This pleasure seeker may be criticized on these two grounds, and praised on this one.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit.
Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso.
This pleasure seeker may be criticized on one ground, and praised on two.
Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?
Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Katamehi dvīhi ṭhānehi pāsaṃso?
What are the two grounds for praise?
Attānaṃ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the first ground for praise.
Saṃvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṃso.
They share it and make merit. This is the second ground for praise.
Ayaṃ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso. (3)
This pleasure seeker may be criticized on this one ground, and praised on these two.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, or share it and make merit.
Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, tīhi ṭhānehi gārayho.
They may be praised on one ground, and criticized on three.
Katamena ekena ṭhānena pāsaṃso?
What is the one ground for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Katamehi tīhi ṭhānehi gārayho?
What are the three grounds for criticism?
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na attānaṃ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the second ground for criticism.
Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho.
They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi tīhi ṭhānehi gārayho. (4)
This pleasure seeker may be praised on this one ground, and criticized on these three.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and makes themselves happy and pleased, but doesn’t share it and make merit.
Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, dvīhi ṭhānehi gārayho.
They may be praised on two grounds, and criticized on two.
Katamehi dvīhi ṭhānehi pāsaṃso?
What are the two grounds for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?
Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the first ground for criticism.
Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, imehi dvīhi ṭhānehi gārayho. (5)
This pleasure seeker may be praised on these two grounds, and criticized on these two.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and makes merit.
Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho.
They may be praised on three grounds, and criticized on one.
Katamehi tīhi ṭhānehi pāsaṃso?
What are the three grounds for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso.
They share it and make merit. This is the third ground for praise.
Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?
Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho.
They seek wealth using illegitimate, coercive means. This is the one ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho. (6)
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, but who doesn’t make themselves happy and pleased, or share it and make merit.
Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, dvīhi ṭhānehi gārayho.
They may be praised on one ground, and criticized on two.
Katamena ekena ṭhānena pāsaṃso?
What is the one ground for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the one ground for praise.
Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?
Na attānaṃ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho.
They don’t make themselves happy and pleased. This is the first ground for criticism.
Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho.
They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi dvīhi ṭhānehi gārayho. (7)
This pleasure seeker may be praised on this one ground, and criticized on these two.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit.
Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho.
This pleasure seeker may be praised on two grounds, and criticized on one.
Katamehi dvīhi ṭhānehi pāsaṃso?
What are the two grounds for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?
Na saṃvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho.
They don’t share it and make merit. This is the one ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho. (8)
This pleasure seeker may be praised on these two grounds, and criticized on this one.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho.
They may be praised on three grounds and criticized on one.
Katamehi tīhi ṭhānehi pāsaṃso?
What are the three grounds for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso.
They share it and make merit. This is the third ground for praise.
Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?
Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho.
They enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho. (9)
This pleasure seeker may be praised on these three grounds, and criticized on this one.
Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.
Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
Ayaṃ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṃso.
This pleasure seeker may be praised on four grounds.
Katamehi catūhi ṭhānehi pāsaṃso?
What are the four grounds for praise?
Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso.
They seek wealth using legitimate, non-coercive means. This is the first ground for praise.
Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso.
They make themselves happy and pleased. This is the second ground for praise.
Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso.
They share it and make merit. This is the third ground for praise.
Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṃso.
They enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Ayaṃ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṃso. (10)
This pleasure seeker may be praised on these four grounds.
Tayome, gāmaṇi, tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ.
These three self-mortifiers who live rough are found in the world.
Katame tayo?
What three?
Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti:
Take a self-mortifier who has gone forth from the lay life to homelessness, thinking:
‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.
They mortify and torment themselves. But they don’t achieve any skillful quality, or realize any superhuman distinction in knowledge and vision worthy of the noble ones.
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti:
Take another self-mortifier who has gone forth from the lay life to homelessness, thinking:
‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
So attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttari manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. (2)
They mortify and torment themselves. And they achieve a skillful quality, but don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.
Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti:
Take another self-mortifier who has gone forth from the lay life to homelessness, thinking:
‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.
‘Hopefully I will achieve a skillful quality! Hopefully I will realize a superhuman distinction in knowledge and vision worthy of the noble ones!’
So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. (3)
They mortify and torment themselves. And they achieve a skillful quality, and they realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho.
In this case, the first self-mortifier may be criticized on three grounds.
Katamehi tīhi ṭhānehi gārayho?
What three?
Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They mortify and torment themselves. This is the first ground for criticism.
Kusalañca dhammaṃ nādhigacchatīti, iminā dutiyena ṭhānena gārayho.
They don’t achieve a skillful quality. This is the second ground for criticism.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā tatiyena ṭhānena gārayho.
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the third ground for criticism.
Ayaṃ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.
This self-mortifier may be criticized on these three grounds.
Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.
In this case, the second self-mortifier
Ayaṃ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso.
may be criticized on two grounds, and praised on one.
Katamehi dvīhi ṭhānehi gārayho?
What are the two grounds for criticism?
Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho.
They mortify and torment themselves. This is the first ground for criticism.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā dutiyena ṭhānena gārayho.
They don’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for criticism.
Katamena ekena ṭhānena pāsaṃso?
What is the one ground for praise?
Kusalañhi kho dhammaṃ adhigacchatīti, iminā ekena ṭhānena pāsaṃso.
They achieve a skillful quality. This is the one ground for praise.
Ayaṃ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso. (2)
This self-mortifier may be criticized on these two grounds, and praised on one.
Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso.
In this case, the third self-mortifier may be criticized on one ground, and praised on two.
Katamena ekena ṭhānena gārayho?
What is the one ground for criticism?
Attānaṃ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho.
They mortify and torment themselves. This is the one ground for criticism.
Katamehi dvīhi ṭhānehi pāsaṃso?
What are the two grounds for praise?
Kusalañca dhammaṃ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṃso.
They achieve a skillful quality. This is the first ground for praise.
Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikarotīti, iminā dutiyena ṭhānena pāsaṃso.
They realize a superhuman distinction in knowledge and vision worthy of the noble ones. This is the second ground for praise.
Ayaṃ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso. (3)
This self-mortifier may be criticized on this one ground, and praised on two.
Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.
There are these three kinds of wearing away that are realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.
Katamā tisso?
What three?
Yaṃ ratto rāgādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
A greedy person, because of greed, intends to hurt themselves, hurt others, and hurt both.
Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
When they’ve given up greed they don’t have such intentions.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yaṃ duṭṭho dosādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
A hateful person, because of hate, intends to hurt themselves, hurt others, and hurt both.
Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
When they’ve given up hate they don’t have such intentions.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Yaṃ mūḷho mohādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.
A deluded person, because of delusion, intends to hurt themselves, hurt others, and hurt both.
Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.
When they’ve given up delusion they don’t have such intentions.
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhī”ti.
These are the three kinds of wearing away that are realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know them for themselves.”
Evaṃ vutte, rāsiyo gāmaṇi bhagavantaṃ etadavoca:
When he said this, Rāsiya the chief said to the Buddha:
“abhikkantaṃ, bhante … pe …
“Excellent, sir! Excellent! …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
end of section [42.12 - SN 42.12 Rāsiya: With Rāsiya] ❧
SN 42.13 Pāṭaliya: With Pāṭaliya
13. Pāṭaliyasutta
13. With Pāṭaliya
Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma koliyānaṃ nigamo.
At one time the Buddha was staying in the land of the Koliyans, where they have a town called Uttara.
Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca:
Then Pāṭaliya the chief went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:
“Sir, I have heard this:
‘samaṇo gotamo māyaṃ jānātī’ti.
‘The ascetic Gotama knows magic.’
Ye te, bhante, evamāhaṃsu: ‘samaṇo gotamo māyaṃ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?
Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavantan”ti.
For we don’t want to misrepresent the Blessed One.”
“Ye te, gāmaṇi, evamāhaṃsu: ‘samaṇo gotamo māyaṃ jānātī’ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.
“Chief, those who say this repeat what I have said, and don’t misrepresent me with an untruth. Their explanation is in line with the teaching, and there are no legitimate grounds for rebuke and criticism.”
“Saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma:
“Sir, we didn’t believe that what those ascetics and brahmins said was really true.
‘samaṇo gotamo māyaṃ jānātī’ti, samaṇo khalu bho gotamo māyāvī”ti.
But it seems the ascetic Gotama is a magician!”
“Yo nu kho, gāmaṇi, evaṃ vadeti: ‘ahaṃ māyaṃ jānāmī’ti, so evaṃ vadeti: ‘ahaṃ māyāvī’”ti.
“Chief, does someone who says ‘I know magic’ also say ‘I am a magician’?”
“Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī”ti.
“That’s right, Blessed One! That’s right, Holy One!”
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi—
“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe”ti?
Do you know the Koliyan officers with drooping headdresses?”
“Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe”ti.
“I know them, sir.”
“Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā”ti?
“And what’s their job?”
“Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ, etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā”ti.
“To put a stop to bandits and to deliver messages for the Koliyans.”
“Taṃ kiṃ maññasi, gāmaṇi,
“What do you think, chief?
jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti?
Are the Koliyan officers with drooping headdresses moral or immoral?”
“Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā”ti.
“I know that they’re immoral, of bad character, sir. They are among those in the world who are immoral and of bad character.”
“Yo nu kho, gāmaṇi, evaṃ vadeyya:
“Would it be right to say that
‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti?
Pāṭaliya knows the Kolyian officers with drooping headdresses who are immoral, of bad character, so he too must be immoral and of bad character.”
“No hetaṃ, bhante.
“No, sir.
Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti.
I’m quite different from the Koliyan officers with drooping headdresses, we have quite different characters.”
“Tvañhi nāma, gāmaṇi, lacchasi: ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati: ‘tathāgato māyaṃ jānāti, na ca tathāgato māyāvī’ti?
“So if you can know those officers of bad character while you are not of bad character, why can’t the Realized One know magic, without being a magician?
Māyañcāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
I understand magic and its result. And I understand how magicians practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Pāṇātipātañcāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
I understand killing living creatures and its result. And I understand how those who kill living creatures practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Adinnādānañcāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
I understand stealing …
Kāmesumicchācārañcāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
sexual misconduct …
Musāvādañcāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
lying …
Pisuṇavācañcāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
divisive speech …
Pharusavācañcāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
harsh speech …
Samphappalāpañcāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
talking nonsense …
Abhijjhañcāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
covetousness …
Byāpādapadosañcāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
ill will …
Micchādiṭṭhiñcāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.
wrong view and its result. And I understand how those who have wrong view practice so that when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:
‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati.
‘Everyone who kills living creatures experiences pain and sadness in the present life.
Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati.
Everyone who steals …
Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati.
commits sexual misconduct …
Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti.
lies experiences pain and sadness in the present life.’
Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento.
But you can see someone, garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.
Tamenaṃ evamāhaṃsu:
You might ask someone:
‘ambho, ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti?
‘Mister, what did that man do?’
Tamenaṃ evamāhaṃsu:
And they’d reply:
‘ambho, ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi.
‘Mister, that man attacked the king’s enemy and killed them.
Tassa rājā attamano abhihāramadāsi.
The king was delighted and gave him this reward.
Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’ti.
That’s why he’s garlanded and adorned, nicely bathed and anointed, hair and beard dressed, taking his pleasure with women as if he were a king.’
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno.
And you can see someone else, his arms tied tightly behind his back with a strong rope. His head is shaven and he’s marched from street to street and from square to square to the beating of a harsh drum. Then he’s taken out the south gate and there, to the south of the city, they chop off his head.
Tamenaṃ evamāhaṃsu:
You might ask someone:
‘ambho, ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī’ti?
‘Mister, what did that man do?’
Tamenaṃ evamāhaṃsu:
And they’d reply:
‘ambho, ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi,
‘Mister, that man is an enemy of the king who has murdered a man or a woman.
tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti.
That’s why the rulers arrested him and inflicted such punishment.’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti?
Have you seen or heard of such a thing?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
“Since this is so, the ascetics and brahmins whose view is that
‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti?
everyone who kills living creatures experiences pain and sadness in the present life: are they right or wrong?”
“Musā, bhante”.
“They’re wrong, sir.”
“Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā”ti?
“But those who speak baseless, false nonsense: are they moral or immoral?”
“Dussīlā, bhante”.
“Immoral, sir.”
“Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti?
“And are those who are immoral, of bad character practicing wrongly or rightly?”
“Micchāpaṭipannā, bhante”.
“They’re practicing wrongly, sir.”
“Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti?
“And do those who are practicing wrongly have wrong view or right view?”
“Micchādiṭṭhikā, bhante”.
“They have wrong view, sir.”
“Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti?
“But is it appropriate to have confidence in those of wrong view?”
“No hetaṃ, bhante”.
“No, sir.”
“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricārento.
“You can see someone, garlanded and adorned …
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso kiṃ akāsi mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti?
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi.
‘Mister, that man attacked the king’s enemy and took their valuables.
Tassa rājā attamano abhihāramadāsi.
The king was delighted and gave him this reward. …’ …
Tenāyaṃ puriso mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti.
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu:
And you can see someone else, his arms tied tightly behind his back …
‘ambho, ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṃ chindatī’ti?
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi.
‘Mister, that man took something from a village or wilderness, with the intention to commit theft.
Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti.
That’s why the rulers arrested him and inflicted such punishment.’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti?
Have you seen or heard of such a thing?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
“Since this is so, the ascetics and brahmins whose view is that
‘yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti … pe …
everyone who steals experiences pain and sadness in the present life: are they right or wrong? …
kallaṃ nu tesu pasīditun”ti?
Is it appropriate to have confidence in them?”
“No hetaṃ, bhante”. (2)
“No, sir.”
“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricārento.
“You can see someone, garlanded and adorned …
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso kiṃ akāsi mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti?
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji.
‘Mister, that man had sexual relations with the wives of an enemy king.
Tassa rājā attamano abhihāramadāsi.
The king was delighted and gave him this reward. …’ …
Tenāyaṃ puriso mālī kuṇḍalī … pe … itthikāmehi rājā maññe paricāretī’ti.
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṃ chijjamāno.
And you can see someone else, his arms tied tightly behind his back …
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā … pe … dakkhiṇato nagarassa sīsaṃ chindatī’ti?
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji,
‘Mister, that man had sexual relations with the women and maidens of good families.
tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti.
That’s why the rulers arrested him and inflicted such punishment.’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti?
Have you seen or heard of such a thing?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
“Since this is so, the ascetics and brahmins whose view is that
‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti … pe …
everyone who commits sexual misconduct experiences pain and sadness in the present life: are they right or wrong? …
kallaṃ nu tesu pasīditun”ti?
Is it appropriate to have confidence in them?”
“No hetaṃ, bhante”. (3)
“No, sir.”
“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento.
“And you can see someone, garlanded and adorned …
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti?
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso rājānaṃ musāvādena hāsesi.
‘Mister, that man amused the king with lies.
Tassa rājā attamano abhihāramadāsi.
The king was delighted and gave him this reward. …’ …
Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti.
Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno.
And you can see someone else, his arms tied tightly behind his back …
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī’ti?
Tamenaṃ evamāhaṃsu:
‘ambho, ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji,
‘Mister, that man has ruined a householder or householder’s child by lying.
tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti.
That’s why the rulers arrested him and inflicted such punishment.’
Taṃ kiṃ maññasi, gāmaṇi,
What do you think, chief?
api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti?
Have you seen or heard of such a thing?”
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.
“Sir, we have seen it and heard of it, and we will hear of it again.”
“Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
“Since this is so, the ascetics and brahmins whose view is that
‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti?
everyone who lies experiences pain and sadness in the present life: are they right or wrong?”
“Musā, bhante”.
“They’re wrong, sir.”
“Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā”ti?
“But those who speak baseless, false nonsense: are they moral or immoral?”
“Dussīlā, bhante”.
“Immoral, sir.”
“Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti?
“And are those who are immoral, of bad character practicing wrongly or rightly?”
“Micchāpaṭipannā, bhante”.
“They’re practicing wrongly, sir.”
“Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti?
“And do those who are practicing wrongly have wrong view or right view?”
“Micchādiṭṭhikā, bhante”.
“They have wrong view, sir.”
“Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti?
“But is it appropriate to have confidence in those of wrong view?”
“No hetaṃ, bhante”. (4)
“No, sir.
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing!
Atthi me, bhante, āvasathāgāraṃ.
I have a guest house,
Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo.
where there are cots, seats, water pots, and oil lamps.
Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi.
Whenever an ascetic or brahmin comes to stay, I share what I have as best I can.
Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ.
Once it so happened, sir, that four teachers of different views and opinions came to stay at my guest house.
Eko satthā evaṃvādī evaṃdiṭṭhi:
One teacher had this doctrine and view:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Eko satthā evaṃvādī evaṃdiṭṭhi:
One teacher had this doctrine and view:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Eko satthā evaṃvādī evaṃdiṭṭhi:
One teacher had this doctrine and view:
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ.
‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Eko satthā evaṃvādī evaṃdiṭṭhi:
One teacher had this doctrine and view:
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ.
‘A bad deed is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.
Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti.
In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā:
I had doubt and uncertainty about that:
‘kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?
‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
“Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ.
“Chief, no wonder you’re doubting and uncertain.
Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti.
Doubt has come up in you about an uncertain matter.”
“Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan”ti.
“I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
“Atthi, gāmaṇi, dhammasamādhi.
“Chief, there is undistractible-lucidity based on understanding of principle.
Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
That’s how, if you gain mental undistractible-lucidity, you can give up that cause of uncertainty.
Katamo ca, gāmaṇi, dhammasamādhi?
And what is undistractible-lucidity based on understanding of principle?
Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.
It’s when a noble disciple has given up killing living creatures, stealing, sexual misconduct, lying, divisive speech, harsh speech, talking nonsense, covetousness, ill will, and wrong view.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. 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.
So iti paṭisañcikkhati:
Then they reflect:
‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi:
‘That teacher who had this doctrine and view:
“natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti.
“There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.”
Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā?
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti.
I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
Tassa pāmojjaṃ jāyati.
Joy springs up in them.
(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
Ayaṃ kho, gāmaṇi, dhammasamādhi.
This is that undistractible-lucidity based on understanding of principle.
Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
That’s how, if you gain mental undistractible-lucidity, you can give up that state of uncertainty.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. 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.
So iti paṭisañcikkhati:
Then they reflect:
‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi:
‘That teacher who had this doctrine and view:
“atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti.
“There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.”
Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā?
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti.
I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
Tassa pāmojjaṃ jāyati.
Joy springs up in them.
(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
Ayaṃ kho, gāmaṇi, dhammasamādhi.
This is that undistractible-lucidity based on understanding of principle.
Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
That’s how, if you gain mental undistractible-lucidity, you can give up that state of uncertainty.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. 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.
So iti paṭisañcikkhati:
Then they reflect:
‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi:
‘That teacher who had this doctrine and view:
“karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ.
“Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo”ti.
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.”
Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā?
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti.
I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
Tassa pāmojjaṃ jāyati.
Joy springs up in them.
(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
Ayaṃ kho, gāmaṇi, dhammasamādhi
This is that undistractible-lucidity based on understanding of principle.
tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
That’s how, if you gain mental undistractible-lucidity, you can give up that state of uncertainty.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. 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.
So iti paṭisañcikkhati:
Then they reflect:
‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi:
‘That teacher who had this doctrine and view:
“karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ.
“A bad deed is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. A bad deed is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.
Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamo”ti.
In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.”
Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā?
If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti.
I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
Tassa pāmojjaṃ jāyati.
Joy springs up in them.
(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
Ayaṃ kho, gāmaṇi, dhammasamādhi.
This is that undistractible-lucidity based on understanding of principle.
Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
That’s how, if you gain mental undistractible-lucidity, you can give up that state of uncertainty.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati … pe …
Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of compassion …
muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati … pe ….
rejoicing …
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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 iti paṭisañcikkhati:
Then they reflect …
‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi:
“natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī”ti.
Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā?
Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti.
Tassa pāmojjaṃ jāyati.
(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
Ayaṃ kho, gāmaṇi, dhammasamādhi.
Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.
Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato 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.
So iti paṭisañcikkhati:
‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi:
“karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo.
Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo”ti.
Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā?
‘If what this good teacher says is true, it’s a safe bet for me to not hurt any creature firm or frail.
Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti.
I win on both counts, since I’m restrained in body, speech, and mind, and when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’
Tassa pāmojjaṃ jāyati.
Joy springs up in them.
(7sb → 4. 😁) pa-muditassa pīti jāyati,
(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,
(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,
(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.
(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.
Ayaṃ kho, gāmaṇi, dhammasamādhi.
This is that undistractible-lucidity based on understanding of principle.
Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī”ti.
That’s how, if you gain mental undistractible-lucidity, you can give up that state of uncertainty.”
Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca:
When he said this, Pāṭaḷiya the chief said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …
“Excellent, sir! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
Gāmaṇisaṃyuttaṃ samattaṃ.
The Linked Discourses on chiefs are complete.
end of section [42..1.. - SN 42 vagga 1 Gāmaṇi: Chiefs] ❧
SN 43 Asaṅkhata Saṃyutta: Connected Discourses on the Unconditioned
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 43
Linked Discourses 43
+ § – SN 43 vagga 1 Paṭhama: first (chapter)+ all - all
1. Paṭhamavagga
1. first (chapter)
+ SN 43.1 Kāyagatāsati: rememberfulness of the Body
1. Kāyagatāsatisutta
1. rememberfulness of the Body
Sāvatthinidānaṃ.
At Sāvatthī.
“Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.
“monks, I will teach you the unconditioned and the path that leads to the unconditioned.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, asaṅkhataṃ?
And what is the unconditioned?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ vuccati, bhikkhave, asaṅkhataṃ.
This is called the unconditioned.
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
And what is the path that leads to the unconditioned?
Kāyagatāsati.
rememberfulness of the body.
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.
This is called the path that leads to the unconditioned.
(refrain: do Jhāna! Dont’ be heedless!)
Iti kho, bhikkhave,
So, monks,
desitaṃ vo mayā a-saṅkhataṃ,
I’ve taught you the un-conditioned (and)
desito a-saṅkhata-gāmi-maggo.
I’ve taught you the path that leads to the unconditioned.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ
Monks, (what a) teacher should-do
sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya,
(for the) disciples, out of compassion,
kataṃ vo taṃ mayā.
done that I have.
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.2 Samathavipassanā: Serenity and Discernment
2. Samathavipassanāsutta
2. Serenity and Discernment
“Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.
“monks, I will teach you the unconditioned and the path that leads to the unconditioned.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, asaṅkhataṃ?
And what is the unconditioned?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ vuccati, bhikkhave, asaṅkhataṃ.
This is called the unconditioned.
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
And what is the path that leads to the unconditioned?
Samatho ca vipassanā ca.
Serenity and discernment.
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
This is called the path that leads to the unconditioned. …”
(refrain: do Jhāna! Dont’ be heedless!)
Iti kho, bhikkhave,
So, monks,
desitaṃ vo mayā a-saṅkhataṃ,
I’ve taught you the un-conditioned (and)
desito a-saṅkhata-gāmi-maggo.
I’ve taught you the path that leads to the unconditioned.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ
Monks, (what a) teacher should-do
sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya,
(for the) disciples, out of compassion,
kataṃ vo taṃ mayā.
done that I have.
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.3 Savitakkasavicāra: directing-thought and evaluation
3. Savitakkasavicārasutta
3. directing-thought and evaluation
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Sa-vitakka-sa-vicāro samādhi,
with directed-thought, with evaluation, (in the) undistractible-lucidity.
a-vitakka-vicāra-matto samādhi,
without directed-thought, with some evaluation (in the) undistractible-lucidity.
a-vitakka-a-vicāro samādhi—
without directed-thought, without evaluation (in the) undistractible-lucidity.
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
this (is) called, monks, un-conditioned-path.
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.4 Suññatasamādhi: Emptiness undistractible-lucidity
4. Suññatasamādhisutta
4. Emptiness undistractible-lucidity
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Suññato samādhi, animitto samādhi, appaṇihito samādhi—ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
Emptiness undistractible-lucidity; signless undistractible-lucidity; undirected undistractible-lucidity. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.5 Satipaṭṭhāna: rememberfulness Meditation
5. Satipaṭṭhānasutta
5. rememberfulness Meditation
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Cattāro satipaṭṭhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
The four kinds of rememberfulness meditation. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.6 Samma-p-padhāna-: Right Efforts
6. Samma-p-padhāna-sutta
6. Right Efforts
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Cattāro sammappadhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
The four right efforts. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.7 Iddhipāda: Bases of Psychic Power
7. Iddhipādasutta
7. Bases of Psychic Power
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Cattāro iddhipādā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
The four bases of psychic power. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
+ SN 43.8 Indriya: Faculties
8. Indriyasutta
8. Faculties
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Pañcindriyāni. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
The five faculties. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
(… here are roots of trees… do jhāna… )
+ SN 43.9 Bala: Powers
9. Balasutta
9. Powers
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Pañca balāni. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
The five powers. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
(… here are roots of trees… do jhāna… )
+ SN 43.10 Bojjhaṅga: Awakening Factors
10. Bojjhaṅgasutta
10. Awakening Factors
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Satta bojjhaṅgā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe ….
The seven awakening factors. …”
(refrain: do Jhāna! Dont’ be heedless!)
(… what a teacher should do out of compassion …)
(… here are roots of trees… do jhāna… )
+ SN 43.11 Maggaṅga: The Path
11. Maggaṅgasutta
11. The Path
“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Ariyo aṭṭhaṅgiko maggo.
The noble eightfold path.
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.
This is called the path that leads to the unconditioned.
(refrain: do Jhāna! Dont’ be heedless!)
Iti kho, bhikkhave,
So, monks,
desitaṃ vo mayā a-saṅkhataṃ,
I’ve taught you the un-conditioned (and)
desito a-saṅkhata-gāmi-maggo.
I’ve taught you the path that leads to the unconditioned.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ
Monks, (what a) teacher should-do
sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya,
(for the) disciples, out of compassion,
kataṃ vo taṃ mayā.
done that I have.
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
end of section [43..1.. - SN 43 vagga 1 Paṭhama: first (chapter)] ❧
+ § – SN 43 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
Same as 11 suttas in Vagga 1, and then repeats it for other synonyms for nirvana besides a-sankhata (un-conditioned)
+ SN 43.12 Asaṅkhata: The Unconditioned
12. Asaṅkhatasutta
12. The Unconditioned
“Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.
“monks, I will teach you the unconditioned and the path that leads to the unconditioned.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, asaṅkhataṃ?
And what is the unconditioned?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ vuccati, bhikkhave, asaṅkhataṃ.
This is called the unconditioned.
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
And what is the path that leads to the unconditioned?
Samatho.
Serenity.
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.
This is called the path that leads to the unconditioned.
(refrain: do Jhāna! Dont’ be heedless!)
Iti kho, bhikkhave,
So, monks,
desitaṃ vo mayā a-saṅkhataṃ,
I’ve taught you the un-conditioned (and)
desito a-saṅkhata-gāmi-maggo.
I’ve taught you the path that leads to the unconditioned.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ
Monks, (what a) teacher should-do
sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya,
(for the) disciples, out of compassion,
kataṃ vo taṃ mayā.
done that I have.
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.
“monks, I will teach you the unconditioned and the path that leads to the unconditioned.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, asaṅkhataṃ?
And what is the unconditioned?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ vuccati, bhikkhave, asaṅkhataṃ.
This is called the unconditioned.
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
And what is the path that leads to the unconditioned?
Vipassanā.
Discernment.
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.
This is called the path that leads to the unconditioned. …”
Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ … pe …
ayaṃ vo amhākaṃ anusāsanīti. (1.2)
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
“And what is the path that leads to the unconditioned?
Savitakko savicāro samādhi.
undistractible-lucidity with directing-thought and evaluation. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Avitakko vicāramatto samādhi.
undistractible-lucidity without directing-thought, but just evaluation. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Avitakko avicāro samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.3–5.)
undistractible-lucidity without directing-thought or evaluation. …
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Suññato samādhi.
Emptiness undistractible-lucidity. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Animitto samādhi.
Signless undistractible-lucidity. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Appaṇihito samādhi. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.6–8.)
Undirected undistractible-lucidity. …
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
A monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati … pe …
A monk meditates by observing an aspect of feelings …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu citte cittānupassī viharati … pe …
A monk meditates by observing an aspect of the mind …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati … pe … ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.9–12.)
A monk meditates by observing an aspect of principles …
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
A monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
A monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities are given up. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
A monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities arise. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.13–16.)
A monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
A monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
A monk develops the basis of psychic power that has undistractible-lucidity due to energy …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
undistractible-lucidity due to mental development …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.17–20.)
undistractible-lucidity due to inquiry, and active effort. …
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the faculty of faith, which relies on seclusion, fading away, and cessation, and ripens as letting go. …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu vīriyindriyaṃ bhāveti vivekanissitaṃ … pe …
A monk develops the faculty of energy …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu satindriyaṃ bhāveti … pe …
rememberfulness …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu samādhindriyaṃ bhāveti … pe …
undistractible-lucidity …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.21–25.)
wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti vivekanissitaṃ … pe …
A monk develops the power of faith …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu vīriyabalaṃ bhāveti … pe …
energy …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu satibalaṃ bhāveti … pe …
rememberfulness …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu samādhibalaṃ bhāveti … pe …
undistractible-lucidity …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.26–30.)
wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe …
A monk develops the awakening factor of rememberfulness …
ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu dhammavicayasambojjhaṅgaṃ bhāveti … pe …
investigation of principles …
vīriyasambojjhaṅgaṃ bhāveti … pe …
energy …
pītisambojjhaṅgaṃ bhāveti … pe …
rapture …
passaddhisambojjhaṅgaṃ bhāveti … pe …
pacification …
samādhisambojjhaṅgaṃ bhāveti … pe …
undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …. (1.31–37.)
equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops right view …
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo … pe …
katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu sammāsaṅkappaṃ bhāveti … pe …
right thought …
sammāvācaṃ bhāveti … pe …
right speech …
sammākammantaṃ bhāveti … pe …
right action …
sammāājīvaṃ bhāveti … pe …
right livelihood …
sammāvāyāmaṃ bhāveti … pe …
right effort …
sammāsatiṃ bhāveti … pe …
right rememberfulness …
asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.
Taṃ suṇātha.
Katamañca, bhikkhave, asaṅkhataṃ … pe …?
Katamo ca, bhikkhave, asaṅkhatagāmimaggo?
Idha, bhikkhave, bhikkhu sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
right undistractible-lucidity, which relies on seclusion, fading away, and cessation, and ripens as letting go.
Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.
This is called the path that leads to the unconditioned.
Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo.
So, monks, I’ve taught you the unconditioned and the path that leads to the unconditioned.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. (1.38–45)
Here are these roots of trees, and here are these empty huts. Practice jhāna, monks! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
end of section [43.12 - SN 43.12 Asaṅkhata: The Unconditioned] ❧
SN 43.13 Anata: Uninclined
13. Anatasutta
13. Uninclined
“Anatañca vo, bhikkhave, desessāmi, anatagāmiñca maggaṃ.
“monks, I will teach you the uninclined …”
Taṃ suṇātha.
Katamañca, bhikkhave, anataṃ … pe …”.
(Yathā asaṅkhataṃ tathā vitthāretabbaṃ.) (2)
(This should be expanded in detail as with the unconditioned in the previous chapter.)
14–43. Anāsavādisutta
14–43. Undefiled, Etc.
“Anāsavañca vo, bhikkhave, desessāmi anāsavagāmiñca maggaṃ.
“monks, I will teach you the undefiled …
Taṃ suṇātha. Katamañca, bhikkhave, anāsavaṃ … pe …. (3)
Saccañca vo, bhikkhave, desessāmi saccagāmiñca maggaṃ.
the truth …
Taṃ suṇātha. Katamañca, bhikkhave, saccaṃ … pe …. (4)
Pārañca vo, bhikkhave, desessāmi pāragāmiñca maggaṃ.
the far shore …
Taṃ suṇātha. Katamañca, bhikkhave, pāraṃ … pe …. (5)
Nipuṇañca vo, bhikkhave, desessāmi nipuṇagāmiñca maggaṃ.
the subtle …
Taṃ suṇātha. Katamañca, bhikkhave, nipuṇaṃ … pe …. (6)
Sududdasañca vo, bhikkhave, desessāmi sududdasagāmiñca maggaṃ.
the very hard to see …
Taṃ suṇātha. Katamañca, bhikkhave, sududdasaṃ … pe …. (7)
Ajajjarañca vo, bhikkhave, desessāmi ajajjaragāmiñca maggaṃ.
the unaging …
Taṃ suṇātha. Katamañca, bhikkhave, ajajjaraṃ … pe …. (8)
Dhuvañca vo, bhikkhave, desessāmi dhuvagāmiñca maggaṃ.
the constant …
Taṃ suṇātha. Katamañca, bhikkhave, dhuvaṃ … pe …. (9)
Apalokitañca vo, bhikkhave, desessāmi apalokitagāmiñca maggaṃ.
the not falling apart …
Taṃ suṇātha. Katamañca, bhikkhave, apalokitaṃ … pe …. (10)
Anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṃ.
the invisible …
Taṃ suṇātha. Katamañca, bhikkhave, anidassanaṃ … pe …. (11)
Nippapañcañca vo, bhikkhave, desessāmi nippapañcagāmiñca maggaṃ.
the unproliferated …
Taṃ suṇātha.
Katamañca, bhikkhave, nippapañcaṃ … pe …? (12)
Santañca vo, bhikkhave, desessāmi santagāmiñca maggaṃ.
the peaceful …
Taṃ suṇātha. Katamañca, bhikkhave, santaṃ … pe …. (13)
Amatañca vo, bhikkhave, desessāmi amatagāmiñca maggaṃ.
the deathless …
Taṃ suṇātha. Katamañca, bhikkhave, amataṃ … pe …. (14)
Paṇītañca vo, bhikkhave, desessāmi paṇītagāmiñca maggaṃ.
the sublime …
Taṃ suṇātha. Katamañca, bhikkhave, paṇītaṃ … pe …. (15)
Sivañca vo, bhikkhave, desessāmi sivagāmiñca maggaṃ.
the pleasureful …
Taṃ suṇātha. Katamañca, bhikkhave, sivaṃ … pe …. (16)
Khemañca vo, bhikkhave, desessāmi khemagāmiñca maggaṃ.
the sanctuary …
Taṃ suṇātha. Katamañca, bhikkhave, khemaṃ … pe …. (17)
Taṇhākkhayañca vo, bhikkhave, desessāmi taṇhākkhayagāmiñca maggaṃ.
the ending of craving …
Taṃ suṇātha.
Katamañca, bhikkhave, taṇhākkhayaṃ … pe …? (18)
Acchariyañca vo, bhikkhave, desessāmi acchariyagāmiñca maggaṃ.
the incredible …
Taṃ suṇātha. Katamañca, bhikkhave, acchariyaṃ … pe …. (19)
Abbhutañca vo, bhikkhave, desessāmi abbhutagāmiñca maggaṃ.
the amazing …
Taṃ suṇātha. Katamañca, bhikkhave, abbhutaṃ … pe …. (20)
Anītikañca vo, bhikkhave, desessāmi anītikagāmiñca maggaṃ.
the untroubled …
Taṃ suṇātha. Katamañca, bhikkhave, anītikaṃ … pe …. (21)
Anītikadhammañca vo, bhikkhave, desessāmi anītikadhammagāmiñca maggaṃ.
the not liable to trouble …
Taṃ suṇātha. Katamañca, bhikkhave, anītikadhammaṃ … pe …. (22)
Nibbānañca vo, bhikkhave, desessāmi nibbānagāmiñca maggaṃ.
nirvana …
Taṃ suṇātha. Katamañca, bhikkhave, nibbānaṃ … pe …. (23)
Abyābajjhañca vo, bhikkhave, desessāmi abyābajjhagāmiñca maggaṃ.
the unafflicted …
Taṃ suṇātha. Katamañca, bhikkhave, abyābajjhaṃ … pe …. (24)
Virāgañca vo, bhikkhave, desessāmi virāgagāmiñca maggaṃ.
dispassion …
Taṃ suṇātha.
Katamo ca, bhikkhave, virāgo … pe …? (25)
Suddhiñca vo, bhikkhave, desessāmi suddhigāmiñca maggaṃ.
purity …
Taṃ suṇātha. Katamā ca, bhikkhave, suddhi … pe …. (26)
Muttiñca vo, bhikkhave, desessāmi muttigāmiñca maggaṃ.
freedom …
Taṃ suṇātha. Katamā ca, bhikkhave, mutti … pe …. (27)
Anālayañca vo, bhikkhave, desessāmi anālayagāmiñca maggaṃ.
not clinging …
Taṃ suṇātha. Katamo ca, bhikkhave, anālayo … pe …. (28)
Dīpañca vo, bhikkhave, desessāmi dīpagāmiñca maggaṃ.
the island …
Taṃ suṇātha. Katamañca, bhikkhave, dīpaṃ … pe …. (29)
Leṇañca vo, bhikkhave, desessāmi leṇagāmiñca maggaṃ.
the protection …
Taṃ suṇātha. Katamañca, bhikkhave, leṇaṃ … pe …. (30)
Tāṇañca vo, bhikkhave, desessāmi tāṇagāmiñca maggaṃ.
the shelter …
Taṃ suṇātha. Katamañca, bhikkhave, tāṇaṃ … pe …. (31)
Saraṇañca vo, bhikkhave, desessāmi saraṇagāmiñca maggaṃ.
the refuge …”
Taṃ suṇātha. Katamañca, bhikkhave, saraṇaṃ … pe …. (32)
end of section [43.13 - SN 43.13 Anata: Uninclined] ❧
+ SN 43.44 Parāyana: The Haven
44. Parāyanasutta
44. The Haven
“Parāyanañca vo, bhikkhave, desessāmi parāyanagāmiñca maggaṃ.
“monks, I will teach you the haven and the path that leads to the haven.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, parāyanaṃ?
And what is the haven?
Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ vuccati, bhikkhave, parāyanaṃ.
This is called the haven.
Katamo ca, bhikkhave, parāyanagāmī maggo?
And what is the path that leads to the haven?
Kāyagatāsati.
rememberfulness of the body.
Ayaṃ vuccati, bhikkhave, parāyanagāmimaggo.
This is called the path that leads to the haven.
(refrain: do Jhāna! Dont’ be heedless!)
Iti kho, bhikkhave,
So, monks,
desitaṃ vo mayā a-saṅkhataṃ,
I’ve taught you the un-conditioned (and)
desito a-saṅkhata-gāmi-maggo.
I’ve taught you the path that leads to the unconditioned.
Yaṃ, bhikkhave, satthārā karaṇīyaṃ
Monks, (what a) teacher should-do
sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya,
(for the) disciples, out of compassion,
kataṃ vo taṃ mayā.
done that I have.
Etāni, bhikkhave, rukkha-mūlāni,
Here, monks, are tree-roots.
etāni suññ'-āgārāni.
Here, (are these) empty-huts.
Jhāyatha, bhikkhave,
(Practice) jhāna, monks!
mā pamādattha;
Don’t (be) negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t later regret it!
Ayaṃ vo amhākaṃ anu-sāsanīti.
This is my instruction to you.”
(Yathā asaṅkhataṃ tathā vitthāretabbaṃ.) (33)
(This should be expanded as with the unconditioned.)
Asaṅkhatasaṃyuttaṃ samattaṃ.
The Linked Discourses on the unconditioned are complete.
end of section [43..2.. - SN 43 vagga 2 Dutiya: The Second Chapter] ❧
SN 44 Avyākata Saṃyutta: Connected Discourses on the Undetermined
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 44
Linked Discourses 44
+ § – SN 44 vagga 1 Abyākata: The Undeclared Points+ all - all
1. Abyākatavagga
1. The Undeclared Points
SN 44.1 Khemā: With Khemā
1. Khemāsutta
1. With Khemā
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṃ caramānā antarā ca sāvatthiṃ antarā ca sāketaṃ toraṇavatthusmiṃ vāsaṃ upagatā hoti.
At one time the nun Khemā was wandering in the land of the Kosalans between Sāvatthī and Sāketa when she took up residence in Toraṇavatthu.
Atha kho rājā pasenadi kosalo sāketā sāvatthiṃ gacchanto, antarā ca sāketaṃ antarā ca sāvatthiṃ toraṇavatthusmiṃ ekarattivāsaṃ upagacchi.
Then King Pasenadi was traveling from Sāketa to Sāvatthī, and he too stayed in Toraṇavatthu for a single night.
Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi:
Then King Pasenadi addressed a man:
“ehi tvaṃ, ambho purisa, toraṇavatthusmiṃ tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā jāna yamahaṃ ajja payirupāseyyan”ti.
“Please, mister, check if there’s a suitable ascetic or brahmin in Toraṇavatthu to whom I can pay homage.”
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṃ toraṇavatthuṃ āhiṇḍanto nāddasa tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā yaṃ rājā pasenadi kosalo payirupāseyya.
“Yes, Your Majesty,” replied that man. He searched all over Toraṇavatthu, but he couldn’t see a suitable ascetic or brahmin for the king to pay homage to.
Addasā kho so puriso khemaṃ bhikkhuniṃ toraṇavatthusmiṃ vāsaṃ upagataṃ.
But he saw that the nun Khemā was staying there,
Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:
so he went to the king and said to him:
“Natthi kho, deva, toraṇavatthusmiṃ tathārūpo samaṇo vā brāhmaṇo vā yaṃ devo payirupāseyya.
“Your Majesty, there’s no ascetic or brahmin in Toraṇavatthu for the king to pay homage to.
Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa.
But there is the nun Khemā, who’s a disciple of the Blessed One, the perfected one, the fully awakened Buddha.
Tassā kho pana ayyāya evaṃ kalyāṇo kittisaddo abbhuggato:
She has a good reputation as being
‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti.
astute, competent, clever, learned, a brilliant speaker, and eloquent.
Taṃ devo payirupāsatū”ti.
Your Majesty may pay homage to her.”
Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo khemaṃ bhikkhuniṃ etadavoca:
Then King Pasenadi of Kosala went up to the nun Khemā, bowed, sat down to one side, and said to her:
“kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā”ti?
“Ma’am, does a Realized One exist after death?”
“Abyākataṃ kho etaṃ, mahārāja, bhagavatā:
“Great king, this has not been declared by the Buddha.”
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panayye, na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One not exist after death?”
“Etampi kho, mahārāja, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One both exist and not exist after death?”
“Abyākataṃ kho etaṃ, mahārāja, bhagavatā:
“This has not been declared by the Buddha.”
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā”ti.
“Well then, does a Realized One neither exist nor not exist after death?”
“Etampi kho, mahārāja, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“‘Kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭhā samānā:
“Ma’am, when asked these questions, you say
‘abyākataṃ kho etaṃ, mahārāja, bhagavatā—
that this has not been declared by the Buddha.
hoti tathāgato paraṃ maraṇā’ti vadesi.
‘Kiṃ panayye, na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā:
‘etampi kho, mahārāja, abyākataṃ bhagavatā—
na hoti tathāgato paraṃ maraṇā’ti vadesi.
‘Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā:
‘abyākataṃ kho etaṃ, mahārāja, bhagavatā—
hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi.
‘Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā:
‘etampi kho, mahārāja, abyākataṃ bhagavatā—
neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.
Ko nu kho, ayye, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā”ti?
What’s the cause, what’s the reason why this has not been declared by the Buddha?”
“Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.
“Well then, great king, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, mahārāja,
What do you think, great king?
atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ gaṇetuṃ—
Is there any accountant or finger-tallier or reckoner who can count the grains of sand in the Ganges, that is,
ettakā vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā”ti?
how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand?”
“No hetaṃ, ayye”.
“No, ma’am.”
“Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṃ gaṇetuṃ—
“Is there any accountant or finger-tallier or reckoner who can count the water in the ocean, that is,
ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā”ti?
how many gallons of water there are, how many hundreds or thousands or hundreds of thousands of gallons of water?”
“No hetaṃ, ayye”.
“No, ma’am.
“Taṃ kissa hetu”?
Why is that?
“Mahāyye, samuddo gambhīro appameyyo duppariyogāho”ti.
Because the ocean is deep, immeasurable, and hard to fathom.”
“Evameva kho, mahārāja, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
“In the same way, great king, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—
A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom,
seyyathāpi mahāsamuddo.
like the ocean.
‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.
To say that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist: none of these apply.
Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Any feeling …
Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—
seyyathāpi mahāsamuddo.
‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.
Yāya saññāya tathāgataṃ … pe …
perception …
yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
co-doings …
Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—
seyyathāpi mahāsamuddo.
‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.
Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.
consciousness by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho—
A Realized One is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom,
seyyathāpi mahāsamuddo.
like the ocean.
‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī”ti.
To say that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist: none of these apply.”
Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then King Pasenadi approved and agreed with what the nun Khemā said. Then he got up from his seat, bowed, and respectfully circled her, keeping her on his right, before leaving.
Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:
Then on a later occasion King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. He asked the Buddha exactly the same questions he had asked the nun Khemā, and received the same answers. Then he said:
“kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā”ti?
“Abyākataṃ kho etaṃ, mahārāja, mayā:
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ pana, bhante, na hoti tathāgato paraṃ maraṇā”ti?
“Etampi kho, mahārāja, abyākataṃ mayā:
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, bhante, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
“Abyākataṃ kho etaṃ, mahārāja, mayā:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā”ti?
“Etampi kho, mahārāja, abyākataṃ mayā:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“‘Kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno:
‘abyākataṃ kho etaṃ, mahārāja, mayā—hoti tathāgato paraṃ maraṇā’ti vadesi … pe ….
“‘Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno:
‘etampi kho, mahārāja, abyākataṃ mayā—
neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.
Ko nu kho, bhante, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti?
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati yadidaṃ aggapadasmiṃ.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
Ekamidāhaṃ, bhante, samayaṃ khemaṃ bhikkhuniṃ upasaṅkamitvā etamatthaṃ apucchiṃ.
This one time I went to the nun Khemā and asked her about this matter.
Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhagavā.
And she explained it to me with these words and phrases, just like the Buddha.
Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing!
Yatra hi nāma satthu ceva sāvikāya ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati yadidaṃ aggapadasmiṃ.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
Handa dāni mayaṃ, bhante, gacchāma.
Well, now, sir, I must go.
Bahukiccā mayaṃ bahukaraṇīyā”ti.
I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.
“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.
Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
end of section [44.1 - SN 44.1 Khemā: With Khemā] ❧
SN 44.2 Anurādha: With Anurādha
2. Anurādhasutta
2. With Anurādha
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 āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati.
Now at that time Venerable Anurādha was staying not far from the Buddha in a wilderness hut.
Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu.
Then several wanderers who follow other paths went up to Venerable Anurādha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side and said to him:
“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“Reverend Anurādha, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them in these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
“Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti.
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.”
Evaṃ vutte, te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ:
When he said this, the wanderers said to him:
“so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.
“This monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.”
Atha kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.
Then, after rebuking Venerable Anurādha by calling him “junior” and “foolish”, the wanderers got up from their seat and left.
Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi:
Soon after they had left, Anurādha thought:
“sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ,
“If those wanderers were to inquire further,
kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”
Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca:
Then Venerable Anurādha went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi.
Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ:
‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti:
“hoti tathāgato paraṃ maraṇā”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti?
Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ:
‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
“hoti tathāgato paraṃ maraṇā”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti.
Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ:
‘so cāyaṃ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.
Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.
Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi:
‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?
Is form permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanā niccā vā aniccā vā”ti?
“Is feeling …
… pe …
Saññā … pe …
perception …
saṅkhārā … pe …
co-doings …
“viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?
consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.
“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.
“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātiha, anurādha, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
“So, Anurādha, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā atītānāgatapaccuppannā … pe …
Any kind of feeling …
yā kāci saññā … pe …
perception …
ye keci saṅkhārā … pe …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.
Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Taṃ kiṃ maññasi, anurādha,
What do you think, Anurādha?
rūpaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as form?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanaṃ tathāgatoti samanupassasī”ti?
“Do you regard the Realized One as feeling …
“No hetaṃ, bhante”.
“Saññaṃ tathāgatoti samanupassasī”ti?
perception …
“No hetaṃ, bhante”.
“Saṅkhāre tathāgatoti samanupassasī”ti?
co-doings …
“No hetaṃ, bhante”.
“Viññāṇaṃ tathāgatoti samanupassasī”ti?
consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpasmiṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as in form?”
“No hetaṃ, bhante”.
“No, sir.”
“Aññatra rūpā tathāgatoti samanupassasī”ti?
“Or do you regard the Realized One as distinct from form?”
“No hetaṃ, bhante”.
“No, sir.”
“Vedanāya … pe …
“Do you regard the Realized One as in feeling …
aññatra vedanāya … pe …
or distinct from feeling …
saññāya … pe …
as in perception …
aññatra saññāya … pe …
or distinct from perception …
saṅkhāresu … pe …
as in co-doings …
aññatra saṅkhārehi … pe …
or distinct from co-doings …
viññāṇasmiṃ tathāgatoti samanupassasī”ti?
as in consciousness …
“No hetaṃ, bhante”.
“Aññatra viññāṇā tathāgatoti samanupassasī”ti?
or as distinct from consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
rūpaṃ, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ tathāgatoti samanupassasī”ti?
Do you regard the Realized One as possessing form, feeling, perception, co-doings, and consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, anurādha,
“What do you think, Anurādha?
ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?
Do you regard the Realized One as one who is without form, feeling, perception, co-doings, and consciousness?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ—
“In that case, Anurādha, since you don’t acknowledge the Realized One as a genuine fact in the present life, is it appropriate to declare:
yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti:
‘Reverends, when a Realized One is describing a Realized One—a supreme person, highest of people, who has reached the highest point—they describe them other than these four ways:
‘hoti tathāgato paraṃ maraṇā’ti vā … pe …
After death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist’?”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?
“No hetaṃ, bhante”.
“No, sir.”
“Sādhu sādhu, anurādha.
“Good, good, Anurādha!
Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti.
In the past, as today, what I describe is suffering and the cessation of suffering.”
end of section [44.2 - SN 44.2 Anurādha: With Anurādha] ❧
SN 44.3 Paṭhamasāriputtakoṭṭhika: With Sāriputta and Koṭṭhita (1st)
3. Paṭhamasāriputtakoṭṭhikasutta
3. With Sāriputta and Koṭṭhita (1st)
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to Sāriputta:
“Kiṃ nu kho, āvuso sāriputta, hoti tathāgato paraṃ maraṇā”ti?
“Reverend Sāriputta, does a Realized One exist after death?”
“Abyākataṃ kho etaṃ, āvuso, bhagavatā:
“Reverend, this has not been declared by the Buddha.”
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One not exist after death? …
“Etampi kho, āvuso, abyākataṃ bhagavatā:
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
Does a Realized One both exist and not exist after death? …
“Abyākataṃ kho etaṃ, āvuso, bhagavatā:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā”ti?
Does a Realized One neither exist nor not exist after death?”
“Etampi kho, āvuso, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“‘Kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno, ‘abyākataṃ kho etaṃ, āvuso, bhagavatā—
“Reverend, when asked these questions, you say that they have not been declared by the Buddha.
hoti tathāgato paraṃ maraṇā’ti vadesi … pe …
‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno:
‘etampi kho, āvuso, abyākataṃ bhagavatā—
neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.
Ko nu kho, āvuso, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā”ti?
What’s the cause, what’s the reason why they have not been declared by the Buddha?”
“Hoti tathāgato paraṃ maraṇāti kho, āvuso, rūpagatametaṃ.
“Reverend, ‘does a Realized One exist after death?’ is included in form.
Na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ.
‘Does a Realized One not exist after death?’ is included in form.
Hoti ca na ca hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ.
‘Does a Realized One both exist and not exist after death?’ is included in form.
Neva hoti na na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ.
‘Does a Realized One neither exist nor not exist after death?’ is included in form.
Hoti tathāgato paraṃ maraṇāti kho, āvuso, vedanāgatametaṃ.
‘Does a Realized One exist after death?’ is included in feeling …
Na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ.
Hoti ca na ca hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ.
Neva hoti na na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ.
Hoti tathāgato paraṃ maraṇāti kho, āvuso, saññāgatametaṃ.
perception …
Na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ.
Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ.
Neva hoti na na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ.
Hoti tathāgato paraṃ maraṇāti kho, āvuso, saṅkhāragatametaṃ.
co-doings …
Na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ.
Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ.
Neva hoti na na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ.
Hoti tathāgato paraṃ maraṇāti kho, āvuso, viññāṇagatametaṃ.
consciousness.
Na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ.
‘Does a Realized One not exist after death?’ is included in consciousness.
Hoti ca na ca hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ.
‘Does a Realized One both exist and not exist after death?’ is included in consciousness.
Neva hoti na na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ.
‘Does a Realized One neither exist nor not exist after death?’ is included in consciousness.
Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti.
This is the cause, this is the reason why this has not been declared by the Buddha.”
❧
SN 44.4 Dutiyasāriputtakoṭṭhika: With Sāriputta and Koṭṭhita (2nd)
4. Dutiyasāriputtakoṭṭhikasutta
4. With Sāriputta and Koṭṭhita (2nd)
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
(sāyeva pucchā.)
(The same down as far as:)
“Ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti?
“What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?”
“Rūpaṃ kho, āvuso, ajānato apassato yathābhūtaṃ, rūpasamudayaṃ ajānato apassato yathābhūtaṃ, rūpanirodhaṃ ajānato apassato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti;
“Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a Realized One exists after death’ or
‘na hoti tathāgato paraṃ maraṇā’tipissa hoti;
‘a Realized One doesn’t exist after death’ or
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti;
‘a Realized One both exists and doesn’t exist after death’ or
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Vedanaṃ … pe …
Not truly knowing or seeing feeling …
saññaṃ … pe …
perception …
saṅkhāre … pe …
co-doings …
viññāṇaṃ ajānato apassato yathābhūtaṃ, viññāṇasamudayaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti;
consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a Realized One exists after death’ or
‘na hoti tathāgato paraṃ maraṇā’tipissa hoti;
‘a Realized One doesn’t exist after death’ or
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti;
‘a Realized One both exists and doesn’t exist after death’ or
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”tipissa hoti.
‘A Realized One neither exists nor doesn’t exist after death.’
Rūpañca kho, āvuso, jānato passato yathābhūtaṃ, rūpasamudayaṃ jānato passato yathābhūtaṃ, rūpanirodhaṃ jānato passato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
Truly knowing and seeing form …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
Vedanaṃ … pe …
feeling …
saññaṃ … pe …
perception …
saṅkhāre … pe …
co-doings …
viññāṇaṃ jānato passato yathābhūtaṃ, viññāṇasamudayaṃ jānato passato yathābhūtaṃ, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti;
consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a Realized One exists after death’ or
‘na hoti tathāgato paraṃ maraṇā’tipissa na hoti;
‘a Realized One doesn’t exist after death’ or
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa na hoti;
‘a Realized One both exists and doesn’t exist after death’ or
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti.
This is the cause, this is the reason why this has not been declared by the Buddha.”
SN 44.5 Tatiyasāriputtakoṭṭhika: With Sāriputta and Koṭṭhita (3rd)
5. Tatiyasāriputtakoṭṭhikasutta
5. With Sāriputta and Koṭṭhita (3rd)
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye … pe …
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana. …
(sāyeva pucchā.)
(The same down as far as:)
“Ko nu kho, āvuso, hetu ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti?
“What’s the cause, reverend, what’s the reason why this has not been declared by the Buddha?”
“Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
“Reverend, if you’re not rid of greed, desire, fondness, thirst, passion, and craving for form …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
Vedanāya … pe …
feeling …
saññāya … pe …
perception …
saṅkhāresu … pe …
co-doings …
viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
consciousness, you think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Rūpe ca kho, āvuso, vigatarāgassa … pe …
If you are rid of greed for form …
vedanāya … pe …
feeling …
saññāya … pe …
perception …
saṅkhāresu … pe …
co-doings …
viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
consciousness, you don’t think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti.
This is the cause, this is the reason why this has not been declared by the Buddha.”
SN 44.6 Catutthasāriputtakoṭṭhika: With Sāriputta and Koṭṭhita (4th)
6. Catutthasāriputtakoṭṭhikasutta
6. With Sāriputta and Koṭṭhita (4th)
Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.
At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahākoṭṭhita, and they greeted each other.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Mahākoṭṭhita:
“‘kiṃ nu kho, āvuso koṭṭhika, hoti tathāgato paraṃ maraṇā’ti … pe …
“Reverend Koṭṭhita, does a Realized One exist after death?” …
‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno:
“Reverend, when asked these questions, you say that this has not been declared by the Buddha.
‘etampi kho, āvuso, abyākataṃ bhagavatā—
neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.
Ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti?
What’s the cause, what’s the reason why this has not been declared by the Buddha?”
“Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti;
“Reverend, if you like, love, and enjoy form, and don’t truly see the cessation of form, you think ‘a Realized One exists after death’ or
‘na hoti tathāgato paraṃ maraṇā’tipissa hoti;
‘a Realized One doesn’t exist after death’ or
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti;
‘a Realized One both exists and doesn’t exist after death’ or
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
If you like, love, and enjoy feeling …
saññārāmassa kho, āvuso … pe …
perception …
saṅkhārārāmassa kho āvuso … pe …
co-doings …
viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
consciousness, and don’t truly see the cessation of consciousness, you think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
If you don’t like, love, and enjoy form …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
Na vedanārāmassa kho, āvuso … pe …
feeling …
na saññārāmassa kho, āvuso … pe …
perception …
na saṅkhārārāmassa kho, āvuso … pe …
co-doings …
na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
consciousness, and you truly see the cessation of consciousness, you don’t think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti.
This is the cause, this is the reason why this has not been declared by the Buddha.”
“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti?
“But reverend, could there be another way of explaining why this was not declared by the Buddha?”
“Siyā, āvuso.
“There could, reverend.
Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti.
This too is a way of explaining why this was not declared by the Buddha.”
“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti?
“But reverend, could there be another way of explaining why this was not declared by the Buddha?”
“Siyā, āvuso.
“There could, reverend.
Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a Realized One exists after death’ …
‘neva, hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti.
This too is a way of explaining why this was not declared by the Buddha.”
“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti?
“But reverend, could there be another way of explaining why this was not declared by the Buddha?”
“Siyā, āvuso.
“There could, reverend.
Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti … pe …
If you like, love, and enjoy craving, and don’t truly see the cessation of craving, you think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti … pe …
If you don’t like, love, and enjoy craving, and you truly see the cessation of craving, you don’t think ‘a Realized One exists after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti.
‘a Realized One neither exists nor doesn’t exist after death.’
Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti.
This too is a way of explaining why this was not declared by the Buddha.”
“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti?
“But reverend, could there be another way of explaining why this was not declared by the Buddha?”
“Ettha dāni, āvuso sāriputta, ito uttari kiṃ icchasi?
“Seriously, reverend, what more could you want?
Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṃ natthi paññāpanāyā”ti.
For one who is freed due to the ending of craving, there is no cycle of rebirths to be found.”
❧
SN 44.7 Moggallāna: With Moggallāna
7. Moggallānasutta
7. With Moggallāna
Atha kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to Venerable Mahāmoggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to Mahāmoggallāna:
“Kiṃ nu kho, bho moggallāna, sassato loko”ti?
“Master Moggallāna, is this right: ‘the world is eternal’?”
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
“Vaccha, this has not been declared by the Buddha.”
‘sassato loko’”ti.
“Kiṃ pana, bho moggallāna, asassato loko”ti?
“Then is this right: ‘the world is not eternal’ …
“Etampi kho, vaccha, abyākataṃ bhagavatā:
‘asassato loko’”ti.
“Kiṃ nu kho, bho moggallāna, antavā loko”ti?
‘the world is finite’ …
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
‘antavā loko’”ti.
“Kiṃ pana, bho moggallāna, anantavā loko”ti?
‘the world is infinite’ …
“Etampi kho, vaccha, abyākataṃ bhagavatā:
‘anantavā loko’”ti.
“Kiṃ nu kho, bho moggallāna, taṃ jīvaṃ taṃ sarīran”ti?
‘the soul and the body are identical’ …
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
‘taṃ jīvaṃ taṃ sarīran’”ti.
“Kiṃ pana, bho moggallāna, aññaṃ jīvaṃ aññaṃ sarīran”ti?
‘the soul and the body are different things’ …
“Etampi kho, vaccha, abyākataṃ bhagavatā:
‘aññaṃ jīvaṃ aññaṃ sarīran’”ti.
“Kiṃ nu kho, bho moggallāna, hoti tathāgato paraṃ maraṇā”ti?
‘a Realized One exists after death’ …
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ pana, bho moggallāna, na hoti tathāgato paraṃ maraṇā”ti?
‘a Realized One doesn’t exist after death’ …
“Etampi kho, vaccha, abyākataṃ bhagavatā:
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
‘a Realized One both exists and doesn’t exist after death’ …
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṃ maraṇā”ti?
‘a Realized One neither exists nor doesn’t exist after death’?”
“Etampi kho, vaccha, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti—
“What’s the cause, Master Moggallāna, what’s the reason why the wanderers who follow other paths answer these questions when asked?
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā?
Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti—
And what’s the cause, what’s the reason why the ascetic Gotama doesn’t answer these questions when asked?”
sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṃ jīvaṃ taṃ sarīrantipi, aññaṃ jīvaṃ aññaṃ sarīrantipi, hoti tathāgato paraṃ maraṇātipi, na hoti tathāgato paraṃ maraṇātipi, hoti ca na ca hoti tathāgato paraṃ maraṇātipi, neva hoti na na hoti tathāgato paraṃ maraṇātipī”ti?
“Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti … pe …
“Vaccha, the wanderers who follow other paths regard the eye like this: ‘This is mine, I am this, this is my self.’ They regard the ear … nose …
jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti … pe …
tongue … body …
manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti.
mind like this: ‘This is mine, I am this, this is my self.’
Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti—
That’s why they answer these questions when asked.
sassato lokoti vā … pe …
neva hoti na na hoti tathāgato paraṃ maraṇāti vā.
Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati … pe …
The Realized One, the perfected one, the fully awakened Buddha regards the eye like this: ‘This is not mine, I am not this, this is not my self.’ He regards the ear … nose …
jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati … pe …
tongue … body …
manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.
mind like this: ‘This is not mine, I am not this, this is not my self.’
Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti—
That’s why he doesn’t answer these questions when asked.”
sassato lokotipi … pe …
neva hoti na na hoti tathāgato paraṃ maraṇātipī”ti.
Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta got up from his seat and went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side. He asked the Buddha the same questions, and received the same answers. Then he said:
“kiṃ nu kho, bho gotama, sassato loko”ti?
“Abyākataṃ kho etaṃ, vaccha, mayā: ‘sassato loko’ti … pe ….
“Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā”ti?
“Etampi kho, vaccha, abyākataṃ mayā:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing!
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmiṃ.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
Idānāhaṃ, bho gotama, samaṇaṃ mahāmoggallānaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.
Just now I went to the ascetic Mahāmoggallāna and asked him about this matter.
Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṃ byākāsi, seyyathāpi bhavaṃ gotamo.
And he explained it to me with these words and phrases, just like Master Gotama.
Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
It’s incredible, Master Gotama, it’s amazing!
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmin”ti.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”
❧
SN 44.8 Vacchagotta: With Vacchagotta
8. Vacchagottasutta
8. With Vacchagotta
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:
“kiṃ nu kho, bho gotama, sassato loko”ti?
“Master Gotama, is this right: ‘the world is eternal’?”
“Abyākataṃ kho etaṃ, vaccha, mayā: ‘sassato loko’ti … pe ….
“This has not been declared by me, Vaccha.” …
“Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
“Then is this right: ‘a Realized One neither exists nor doesn’t exist after death’?”
“Etampi kho, vaccha, abyākataṃ mayā:
“This too has not been declared by me.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti:
“What’s the cause, Master Gotama, what’s the reason why the wanderers who follow other paths answer these questions when asked?
‘sassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā?
Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti:
And what’s the cause, what’s the reason why Master Gotama doesn’t answer these questions when asked?”
‘sassato loko’tipi … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti?
“Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
“Vaccha, the wanderers who follow other paths regard form as self, self as having form, form in self, or self in form.
Vedanaṃ attato samanupassanti … pe …
They regard feeling …
saññaṃ … pe …
perception …
saṅkhāre … pe …
co-doings …
viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti:
That’s why they answer these questions when asked.
‘sassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā.
Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.
The Realized One doesn’t regard form as self, self as having form, form in self, or self in form.
Na vedanaṃ attato samanupassati … pe …
He doesn’t regard feeling …
na saññaṃ … pe …
perception …
na saṅkhāre … pe …
co-doings …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.
consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti:
That’s why he doesn’t answer these questions when asked.”
‘sassato loko’tipi … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti.
Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.
Then the wanderer Vacchagotta got up from his seat and went to Venerable Mahāmoggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side. He asked Mahāmoggallāna the same questions, and received the same answers. Then he said:
“kiṃ nu kho, bho moggallāna, sassato loko”ti?
“Abyākataṃ kho etaṃ, vaccha, bhagavatā: ‘sassato loko’ti … pe ….
“Kiṃ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti?
“Etampi kho, vaccha, abyākataṃ bhagavatā:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna.
“It’s incredible, Master Moggallāna, it’s amazing.
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati, yadidaṃ aggapadasmiṃ.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!
Idānāhaṃ, bho moggallāna, samaṇaṃ gotamaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.
Just now I went to the ascetic Gotama and asked him about this matter.
Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhavaṃ moggallāno.
And he explained it to me with these words and phrases, just like Master Moggallāna.
Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna.
It’s incredible, Master Moggallāna, it’s amazing!
Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmin”ti.
How the meaning and the phrasing of the teacher and the disciple fit together and agree without contradiction when it comes to the chief matter!”
❧
SN 44.9 Kutūhalasālā: The Debating Hall
9. Kutūhalasālāsutta
9. The Debating Hall
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:
“Purimāni, bho gotama, divasāni purimatarāni sambahulānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ paribbājakānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
“Master Gotama, a few days ago several ascetics, brahmins, and wanderers who follow various other paths were sitting together in the debating hall, and this discussion came up among them:
‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa.
‘This Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.
Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti:
When a disciple passes away, he declares that
“asu amutra upapanno, asu amutra upapanno”ti.
this one is reborn here, while that one is reborn there.
Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti:
And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that
“asu amutra upapanno, asu amutra upapanno”ti.
this one is reborn here, while that one is reborn there.
Ayampi kho makkhali gosālo … pe …
This Makkhali Gosāla …
ayampi kho nigaṇṭho nāṭaputto … pe …
Nigaṇṭha Nāṭaputta …
ayampi kho sañcayo belaṭṭhaputto … pe …
Sañjaya Belaṭṭhiputta …
ayampi kho pakudho kaccāno … pe …
Pakudha Kaccāyana …
ayampi kho ajito kesakambalo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa.
Ajita Kesakambala leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.
Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti:
When a disciple passes away, he declares that
“asu amutra upapanno, asu amutra upapanno”ti.
this one is reborn here, while that one is reborn there.
Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti:
And as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he also declares that
“asu amutra upapanno, asu amutra upapanno”’ti.
this one is reborn here, while that one is reborn there.
Ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa.
This ascetic Gotama leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.
Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti:
When a disciple passes away, he declares that
‘asu amutra upapanno, asu amutra upapanno’ti.
this one is reborn here, while that one is reborn there.
Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu na byākaroti:
But as for a disciple who is a supreme person, highest of people, having reached the highest point, when they pass away he doesn’t declare that
‘asu amutra upapanno, asu amutra upapanno’ti.
this one is reborn here, while that one is reborn there.
Api ca kho naṃ evaṃ byākaroti:
Rather, he declares that they have
‘acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti.
cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.
Tassa mayhaṃ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā:
I had doubt and uncertainty about that:
‘kathaṃ nāma samaṇassa gotamassa dhammo abhiññeyyo’”ti?
‘How on earth can I understand the ascetic Gotama’s teaching?’”
“Alañhi te, vaccha, kaṅkhituṃ, alaṃ vicikicchituṃ.
“Vaccha, no wonder you’re doubting and uncertain.
Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā.
Doubt has come up in you about an uncertain matter.
Saupādānassa khvāhaṃ, vaccha, upapattiṃ paññāpemi no anupādānassa.
I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.
Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno;
It’s like a fire which only burns with fuel, not without fuel.
evameva khvāhaṃ, vaccha, saupādānassa upapattiṃ paññāpemi, no anupādānassā”ti.
In the same way I describe rebirth for someone who grasps fuel, not for someone who doesn’t grasp fuel.”
“Yasmiṃ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī”ti?
“But when a flame is blown away by the wind, what do you say is its fuel then?”
“Yasmiṃ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṃ vātūpādānaṃ paññāpemi.
“At such a time, I say that it’s fueled by wind.
Vāto hissa, vaccha, tasmiṃ samaye upādānaṃ hotī”ti.
For the wind is its fuel then.”
“Yasmiñca pana, bho gotama, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī”ti?
“But when someone who is attached has laid down this body and has not been reborn in one of the realms, what does Master Gotama say is their fuel then?”
“Yasmiṃ kho, vaccha, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, tamahaṃ taṇhūpādānaṃ vadāmi.
“When someone who is attached has laid down this body, Vaccha, and has not been reborn in one of the realms, I say they’re fueled by craving.
Taṇhā hissa, vaccha, tasmiṃ samaye upādānaṃ hotī”ti.
For craving is their fuel then.”
❧
SN 44.10 Ānanda: With Ānanda
10. Ānandasutta
10. With Ānanda
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃ nu kho, bho gotama, atthattā”ti?
“Master Gotama, does the self exist absolutely?”
Evaṃ vutte, bhagavā tuṇhī ahosi.
But when he said this, the Buddha kept silent.
“Kiṃ pana, bho gotama, natthattā”ti?
“Then does the self not exist absolutely?”
Dutiyampi kho bhagavā tuṇhī ahosi.
But for a second time the Buddha kept silent.
Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi.
Then the wanderer Vacchagotta got up from his seat and left.
Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṃ etadavoca:
And then, not long after Vacchagotta had left, Venerable Ānanda said to the Buddha:
“kiṃ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṃ puṭṭho na byākāsī”ti?
“Sir, why didn’t you answer Vacchagotta’s question?”
“Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṃ saddhiṃ abhavissa.
“Ānanda, when Vacchagotta asked me whether the self exists absolutely, if I had answered that ‘the self exists absolutely’ I would have been siding with the ascetics and brahmins who are eternalists.
Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṃ saddhiṃ abhavissa.
When Vacchagotta asked me whether the self does not exist absolutely, if I had answered that ‘the self does not exist absolutely’ I would have been siding with the ascetics and brahmins who are annihilationists.
Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, api nu me taṃ, ānanda, anulomaṃ abhavissa ñāṇassa uppādāya:
When Vacchagotta asked me whether the self exists absolutely, if I had answered that ‘the self exists absolutely’ would that have helped give rise to the knowledge that
‘sabbe dhammā anattā’”ti?
all things are not-self?”
“No hetaṃ, bhante”.
“No, sir.”
“Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa:
“When Vacchagotta asked me whether the self does not exist absolutely, if I had answered that ‘the self does not exist absolutely’, Vacchagotta—who is already confused—would have got even more confused, thinking:
‘ahuvā me nūna pubbe attā, so etarahi natthī’”ti.
‘It seems that the self that I once had no longer exists.’”
SN 44.11 Sabhiyakaccāna: With Sabhiya Kaccāna
11. Sabhiyakaccānasutta
11. With Sabhiya Kaccāna
Ekaṃ samayaṃ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe.
At one time Venerable Sabhiya Kaccāna was staying at Nādika in the brick house.
Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṃ sammodi.
Then the wanderer Vacchagotta went up to him, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ sabhiyaṃ kaccānaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to Sabhiya Kaccāna:
“kiṃ nu kho bho, kaccāna, hoti tathāgato paraṃ maraṇā”ti?
“Master Kaccāna, does a Realized One exist after death?”
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
“Vaccha, this has not been declared by the Buddha.”
‘hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One not exist after death?”
“Etampi kho, vaccha, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘na hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One both exist and not exist after death?”
“Abyākataṃ kho etaṃ, vaccha, bhagavatā:
“This has not been declared by the Buddha.”
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.
“Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā”ti?
“Well then, does a Realized One neither exist nor not exist after death?”
“Etampi kho, vaccha, abyākataṃ bhagavatā:
“This too has not been declared by the Buddha.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.
“‘Kiṃ nu kho, bho kaccāna, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno:
“Master Kaccāna, when asked these questions, you say that this has not been declared by the Buddha.
‘abyākataṃ kho etaṃ, vaccha, bhagavatā—
hoti tathāgato paraṃ maraṇā’ti vadesi.
‘Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno:
‘abyākataṃ kho etaṃ, vaccha, bhagavatā—
na hoti tathāgato paraṃ maraṇā’ti vadesi.
‘Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno:
‘abyākataṃ kho etaṃ, vaccha, bhagavatā—
hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi.
‘Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno:
‘etampi kho, vaccha, abyākataṃ bhagavatā—
neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.
Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṃ abyākataṃ samaṇena gotamenā”ti?
What’s the cause, what’s the reason why this has not been declared by the Buddha?”
“Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya.
“In order to describe him as ‘possessing form’ or ‘formless’ or ‘percipient’ or ‘non-percipient’ or ‘neither percipient nor non-percipient’, there must be some cause or reason for doing so. But if that cause and reason were to totally and utterly cease without anything left over,
Kena naṃ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti.
how could you describe him in any such terms?”
“Kīvaciraṃ pabbajitosi, bho kaccānā”ti?
“Master Kaccāna, how long has it been since you went forth?”
“Naciraṃ, āvuso, tīṇi vassānī”ti.
“Not long, reverend: three years.”
“Yassapassa, āvuso, etamettakena ettakameva tampassa bahu, ko pana vādo evaṃ abhikkante”ti.
“Well, you’ve learned a lot already; and who can say what lies ahead!”
Abyākatasaṃyuttaṃ samattaṃ.
The Linked Discourses on undeclared questions are complete.
Saḷāyatanavaggasaṃyuttapāḷi niṭṭhitā.
The Book of the Aggregates is finished.
end of section [44..1.. - SN 44 vagga 1 Abyākata: The Undeclared Points] ❧
§ – Mahā-vaggo: great chapter (5 of 5)SN-q 45 - SN 45 Magga Saṃyutta: Connected Discourses on the Path
SN-q 46 - SN 46 Bojjhaṅga Saṃyutta: Connected Discourses on the Factors of Enlightenment
SN-q 47 - SN 47 Satipaṭṭhāna Saṃyutta: Connected Discourses on the Foundations of Mindfulness
SN-q 48 - SN 48 Indriya Saṃyutta: Connected Discourses on the Faculties
SN-q 49 - SN 49 Sammappadhāna Saṃyutta: Connected Discourses on the Right Strivings
SN-q 50 - SN 50 Bala Saṃyutta: Connected Discourses on the Powers
SN-q 51 - SN 51 Iddhipāda Saṃyutta: Connected Discourses on the Bases for Spiritual Power
SN-q 52 - SN 52 Anuruddha Saṃyutta: Connected Discourses with Anuruddha
SN-q 53 - SN 53 Jhāna Saṃyutta: Connected Discourses on the Jhānas
SN-q 54 - SN 54 Ānāpāna Saṃyutta: Connected Discourses on Breathing
SN-q 55 - SN 55 Sotāpatti Saṃyutta: Connected Discourses on Stream-Entry
SN-q 56 - SN 56 Sacca Saṃyutta: Connected Discourses on the Truths
SN 45 Magga Saṃyutta: Connected Discourses on the Path + § – SN 45 vagga 1 Avijjā: Ignorance+ all - all
(cst4)
(derived from B. Sujato 2018/12)
1. Avijjāvagga
1. Ignorance
SN 45.1 Avijjā: Ignorance
1. Avijjāsutta
1. Ignorance
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:
“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva ahirikaṃ anottappaṃ.
“monks, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along.
Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti;
An ignoramus, sunk in ignorance, gives rise to wrong view.
micchādiṭṭhissa micchāsaṅkappo pahoti;
Wrong view gives rise to wrong thought.
micchāsaṅkappassa micchāvācā pahoti;
Wrong thought gives rise to wrong speech.
micchāvācassa micchākammanto pahoti;
Wrong speech gives rise to wrong action.
micchākammantassa micchāājīvo pahoti;
Wrong action gives rise to wrong livelihood.
micchāājīvassa micchāvāyāmo pahoti;
Wrong livelihood gives rise to wrong effort.
micchāvāyāmassa micchāsati pahoti;
Wrong effort gives rise to wrong rememberfulness.
micchāsatissa micchāsamādhi pahoti.
Wrong rememberfulness gives rise to wrong undistractible-lucidity.
Vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ.
Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along.
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti;
A sage, firm in knowledge, gives rise to right view.
sammādiṭṭhissa sammāsaṅkappo pahoti;
Right view gives rise to right thought.
sammāsaṅkappassa sammāvācā pahoti;
Right thought gives rise to right speech.
sammāvācassa sammākammanto pahoti;
Right speech gives rise to right action.
sammākammantassa sammāājīvo pahoti;
Right action gives rise to right livelihood.
sammāājīvassa sammāvāyāmo pahoti;
Right livelihood gives rise to right effort.
sammāvāyāmassa sammāsati pahoti;
Right effort gives rise to right rememberfulness.
sammāsatissa sammāsamādhi pahotī”ti.
Right rememberfulness gives rise to right undistractible-lucidity.”
❧
SN 45.2 Upaḍḍha: Half the Spiritual Life
2. Upaḍḍhasutta
2. Half the Spiritual Life
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakyesu viharati nagarakaṃ nāma sakyānaṃ nigamo.
At one time the Buddha was staying in the land of the Sakyans, where they have a town named Nagaraka.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“upaḍḍhamidaṃ, bhante, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
“Sir, good friends, companions, and associates are half the spiritual life.”
“Mā hevaṃ, ānanda, mā hevaṃ, ānanda.
“Not so, Ānanda! Not so, Ānanda!
Sakalamevidaṃ, ānanda, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
Good friends, companions, and associates are the whole of the spiritual life.
Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.
Kathañcānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;
It’s when a monk develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go.
sammāsaṅkappaṃ bhāveti vivekanissitaṃ … pe …
They develop right thought …
sammāvācaṃ bhāveti … pe …
right speech …
sammākammantaṃ bhāveti … pe …
right action …
sammāājīvaṃ bhāveti … pe …
right livelihood …
sammāvāyāmaṃ bhāveti … pe …
right effort …
sammāsatiṃ bhāveti … pe …
right rememberfulness …
sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
right undistractible-lucidity, which relies on seclusion, fading away, and cessation, and ripens as letting go.
Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.
Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
And here’s another way to understand how good friends are the whole of the spiritual life.
Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
This is another way to understand how good friends are the whole of the spiritual life.”
SN 45.3 Sāriputta: Sāriputta
3. Sāriputtasutta
3. Sāriputta
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“sakalamidaṃ, bhante, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
“Sir, good friends, companions, and associates are the whole of the spiritual life.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Sakalamidaṃ, sāriputta, brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
Good friends, companions, and associates are the whole of the spiritual life.
Kalyāṇamittassetaṃ, sāriputta, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends, companions, and associates can expect to develop and cultivate the noble eightfold path.
Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, sāriputta, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.
Tadamināpetaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.
And here’s another way to understand how good friends are the whole of the spiritual life.
Mamañhi, sāriputta, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.
For, by relying on me as a good friend, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.
Iminā kho etaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ—kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.
This is another way to understand how good friends are the whole of the spiritual life.”
SN 45.4 Jāṇussoṇibrāhmaṇa: Regarding the Brahmin Jāṇussoṇi
4. Jāṇussoṇibrāhmaṇasutta
4. Regarding the Brahmin Jāṇussoṇi
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho āyasmā ānando jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ.
He saw the brahmin Jāṇussoṇi driving out of Sāvatthī in a splendid all-white chariot drawn by mares.
Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati.
The yoked horses were pure white, as were the ornaments, chariot, upholstery, reins, goad, and canopy. And his turban, robes, sandals were white, as was the chowry fanning him.
Tamenaṃ jano disvā evamāha:
When people saw it they exclaimed:
“brahmaṃ vata, bho, yānaṃ.
“Wow! That’s a Brahmā vehicle!
Brahmayānarūpaṃ vata, bho”ti.
It’s a vehicle fit for Brahmā!”
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ.
Addasaṃ khvāhaṃ, bhante, jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ.
Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati.
Tamenaṃ jano disvā evamāha:
‘brahmaṃ vata, bho, yānaṃ.
Brahmayānarūpaṃ vata, bho’ti.
Sakkā nu kho, bhante, imasmiṃ dhammavinaye brahmayānaṃ paññāpetun”ti?
“Sir, can you point out a Brahmā vehicle in this teaching and training?”
“Sakkā, ānandā”ti bhagavā avoca:
“I can, Ānanda,” said the Buddha.
“imasseva kho etaṃ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ:
“These are all terms for the noble eightfold path:
‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.
‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.
Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti.
When right view is developed and cultivated it culminates with the removal of greed, hate, and delusion.
Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti.
When right thought …
Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa … pe … mohavinayapariyosānā hoti.
right speech …
Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
right action …
Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
right livelihood …
Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
right effort …
Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa … pe … mohavinayapariyosānā hoti.
right rememberfulness …
Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa … pe … mohavinayapariyosāno hoti.
right undistractible-lucidity is developed and cultivated it culminates with the removal of greed, hate, and delusion.
Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā imassevetaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ:
This is a way to understand how these are all terms for the noble eightfold path:
‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.
‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yassa saddhā ca paññā ca,
“Its qualities of faith and wisdom
Dhammā yuttā sadā dhuraṃ;
are always yoked to the shaft.
Hirī īsā mano yottaṃ,
Conscience is its pole, mind its strap,
Sati ārakkhasārathi.
and rememberfulness its careful driver.
Ratho sīlaparikkhāro,
The chariot’s equipped with ethics,
jhānakkho cakkavīriyo;
its axle is jhāna, and energy its wheel.
Upekkhā dhurasamādhi,
Equanimity and undistractible-lucidity are the carriage-shaft,
anicchā parivāraṇaṃ.
and it’s upholstered with desirelessness.
Abyāpādo avihiṃsā,
Love, kindness, and seclusion
viveko yassa āvudhaṃ;
are its weapons,
Titikkhā cammasannāho,
patience its shield and armor,
yogakkhemāya vattati.
as it rolls on to sanctuary.
Etadattani sambhūtaṃ,
This supreme Brahmā vehicle
brahmayānaṃ anuttaraṃ;
arises in oneself.
Niyyanti dhīrā lokamhā,
The wise leave the world in it,
aññadatthu jayaṃ jayan”ti.
sure of winning the victory.”
❧
SN 45.5 Kimatthiya: What’s the Purpose
5. Kimatthiyasutta
5. What’s the Purpose
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe … ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha … and said to him:
“Idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti:
“Sir, sometimes wanderers who follow other paths ask us:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti?
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’
Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma:
We answer them like this:
‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti.
‘The purpose of living the spiritual life under the Buddha is to completely understand suffering.’
Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
Dukkhassa hi pariññatthaṃ mayi brahmacariyaṃ vussati.
For the purpose of living the spiritual life with me is to completely understand suffering.
Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
If wanderers who follow other paths were to ask you:
‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this:
‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti.
‘There is.’
Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti?
And what is that path?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā etassa dukkhassa pariññāyāti.
This is the path and the practice for completely understanding suffering.
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”
SN 45.6 Paṭhamaaññatarabhikkhu: A monk (1st)
6. Paṭhamaaññatarabhikkhusutta
6. A monk (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘brahmacariyaṃ, brahmacariyan’ti, bhante, vuccati.
“Sir, they speak of this thing called the ‘spiritual path’.
Katamaṃ nu kho, bhante, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan”ti?
What is the spiritual path? And what is the culmination of the spiritual path?”
“Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ—
“monk, the spiritual path is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ brahmacariyapariyosānan”ti.
This is the culmination of the spiritual path.”
SN 45.7 Dutiyaaññatarabhikkhu: A monk (2nd)
7. Dutiyaaññatarabhikkhusutta
7. A monk (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘Rāgavinayo dosavinayo mohavinayo’ti, bhante, vuccati.
“Sir, they speak of ‘the removal of greed, hate, and delusion’.
Kissa nu kho etaṃ, bhante, adhivacanaṃ:
What is this a term for?”
‘rāgavinayo dosavinayo mohavinayo’”ti?
“Nibbānadhātuyā kho etaṃ, bhikkhu, adhivacanaṃ:
“monk, the removal of greed, hate, and delusion is a term for the natural principle of nirvana.
‘rāgavinayo dosavinayo mohavinayo’ti.
Āsavānaṃ khayo tena vuccatī”ti.
It’s used to speak of the ending of defilements.”
Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca:
When he said this, the monk said to the Buddha:
“‘amataṃ, amatan’ti, bhante, vuccati.
“Sir, they speak of ‘the deathless’.
Katamaṃ nu kho, bhante, amataṃ, katamo amatagāmimaggo”ti?
What is the deathless? And what is the path that leads to the deathless?”
“Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo—
“The ending of greed, hate, and delusion.
idaṃ vuccati amataṃ.
This is called the deathless.
Ayameva ariyo aṭṭhaṅgiko maggo amatagāmimaggo, seyyathidaṃ—
The path that leads to the deathless is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhī”ti.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.”
+ SN 45.8 Vibhaṅga: Analysis [of Noble Eightfold Path] (2018 FLIPT translation by frankk )
“ariyaṃ vo, bhikkhave, aṭṭh-aṅgikaṃ maggaṃ
"(the) noble **, ***********, Eight-fold Path.
desessāmi vibhajissāmi.
(I) will-teach (and) analyze.
taṃ suṇātha, sādhukaṃ
(to) this, listen thoroughly,
manasi karotha;
mind attentively;
bhāsissāmī”ti.
(I) will-speak."
“evaṃ, bhante”ti
As-you-say, lord,'
kho te bhikkhū bhagavato paccassosuṃ.
*** those monks, (to the) blessed-one, consented.
bhagavā eta-d-avoca —
The-Blessed-One ***-*-said,
“katamo ca, bhikkhave, ariyo aṭṭh-aṅgiko maggo?
"what **, monks, (is the) Noble Eight-fold Path?
seyyathidaṃ —
(it is) as-follows -
正見 zhèng jiàn
right-view
正思惟 Zhèng sīwéi
right-resolve
正語 Zhèng yǔ
right-vocalization
正業 zhèng yè
right-action
正命 zhèng mìng
right-livelihood
正精進 zhèng jīngjìn
right-effort
正念 zhèngniàn
right-remembering
正定 zhèngdìng
righteous-undistractible-lucidity
§8.1 – (1. sammā-diṭṭhi:1👁right view )
“katamā ca, bhikkhave, sammā-diṭṭhi? yaṃ kho, bhikkhave,
What **, *********, (is) right-view? *** *** *********
dukkhe ñāṇaṃ,
pain-&-suffering; knowledge (of that)
Dukkha-samudaye ñāṇaṃ,
pain-&-suffering's-origination; knowledge (of that)
Dukkha-nirodhe ñāṇaṃ,
pain-&-suffering's-cessation; knowledge (of that)
Dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ —
pain-&-suffering's-cessation-way (of that) practice; knowledge (of that)
ayaṃ vuccati, bhikkhave, sammā-diṭṭhi.
this is-called; *****; right-view.
§8.2 – (2. sammā-saṅkappo:2💭right resolve)
“katamo ca, bhikkhave, sammā-saṅkappo? yo kho, bhikkhave,
What **, ********, (is) right resolve? ** *** *********
Nekkhamma-saṅkappo,
Renunciation-resolve,
A-byāpāda-saṅkappo,
Non-ill-will-resolve,
A-vihiṃsā-saṅkappo —
Non-harmfulness-resolve
ayaṃ vuccati, bhikkhave, sammā-saṅkappo.
This is called, *********, right resolve.
§8.3 – (3. sammā-vācā:3💬right speech)
“katamā ca, bhikkhave, sammā-vācā? yā kho, bhikkhave,
What **, *********, is right speech? ** *** *********
musāvādā veramaṇī,
lying; abstaining (from it)
pisuṇāya vācāya veramaṇī,
Divisive-speech; abstaining (from it)
pharusāya vācāya veramaṇī,
Abusive-speech; abstaining (from it)
samphappalāpā veramaṇī —
Idle-chatter; abstaining (from it)
ayaṃ vuccati, bhikkhave, sammā-vācā.
This is called, *********, right speech.
§8.4 – (4. sammā-kammanto:4🏃right action)
“katamo ca, bhikkhave, sammā-kammanto? yā kho, bhikkhave,
What **, *********, is right action?
Pāṇā-atipātā veramaṇī,
Life-attacking(, killing); abstaining (from it)
Adinnā-dānā veramaṇī,
stealing; abstaining (from it)
A-brahmacariyā veramaṇī —
Un-chastity; abstaining (from it)
ayaṃ vuccati, bhikkhave, sammā-kammanto.
This is called, *********, right action.
§8.5 – (5. sammā-ājīvo:5👑right livelihood)
“katamo ca, bhikkhave, sammā-ājīvo?
What **, *********, is right livelihood?
Micchā-ājīvaṃ pahāya
Wrong-livehihood; having-abandoned,
Sammā-ājīvena jīvitaṃ kappeti —
Right-livelihood; lives accordingly
ayaṃ vuccati, bhikkhave, sammā-ājīvo.
This is called, *********, right livelihood.
+ §8.6 – (6. sammā-vāyāmo:6🏹right effort)
“katamo ca, bhikkhave, sammā-vāyāmo?
What **, *********, is right-effort?
An-uppannānaṃ pāpakānaṃ a-kusalānaṃ dhammānaṃ
Not-yet-arisen evil, un-skillful ☸Dharma-[teachings]:
An-uppādāya
(let them remain) un-arisen!
chandaṃ janeti
desire (he) generates!
vāyamati
(he) endeavors!
vīriyaṃ ārabhati
Vigor & vitality (he) arouses!
cittaṃ paggaṇhāti padahati,
(the) mind (he) pushes, exerts!
uppannānaṃ pāpakānaṃ a-kusalānaṃ dhammānaṃ
arisen evil, un-skillful ☸Dharma-[teachings]:
pahānāya
abandon!!!
chandaṃ janeti
desire (he) generates!
vāyamati
(he) endeavors!
vīriyaṃ ārabhati
Vigor & vitality (he) arouses!
cittaṃ paggaṇhāti padahati,
(the) mind (he) pushes, exerts!
An-uppannānaṃ kusalānaṃ dhammānaṃ
Not-yet-arisen skillful☸Dharma-[teachings]:
uppādāya
(let them) arise!
chandaṃ janeti
desire (he) generates!
vāyamati
(he) endeavors!
vīriyaṃ ārabhati
Vigor & vitality (he) arouses!
cittaṃ paggaṇhāti padahati,
(the) mind (he) pushes, exerts!
uppannānaṃ kusalānaṃ dhammānaṃ
arisen skillful ☸Dharma-[teachings]:
ṭhitiyā asammosāya bhiyyo-bhāvāya
maintenance, non-confusion, increase,
vepullāya bhāvanāya pāri-pūriyā
plenitude, development, & culmination
chandaṃ janeti
desire (he) generates!
vāyamati
(he) endeavors!
vīriyaṃ ārabhati
Vigor & vitality (he) arouses!
cittaṃ paggaṇhāti padahati,
(the) mind (he) pushes, exerts!
ayaṃ vuccati, bhikkhave, sammā-vāyāmo.
This is called, *********, right effort.
❧
+ §8.7 – (7. sammā-sati:7🐘right remembering [and applying Dharma])
“katamā ca, bhikkhave, sammā-sati?
what **, *********, is right-remembering?
(1. 🏃 kāya: [physical] body)
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
(4. Dhamma: The Buddha's Dharma teachings)
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
ayaṃ vuccati, bhikkhave, sammā-sati.
This is called, *********, right remembering.
+ §8.8 – (8. sammā-samādhi:8🌄right undistractible-lucidity)
“katamo ca, bhikkhave, sammā-samādhi?
What **, *********, is right-undistractable-lucidity?
🚫💑 vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.
he attains and lives in first jhāna.
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ
with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in second jhāna.
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati
he attains and lives in fourth jhāna.
ayaṃ vuccati, bhikkhave, sammāsamādhī”ti.
This is called right undistractible-lucidity.”
end of section [45.8 – SN 45.8 Vibhaṅga: Analysis [of Noble Eightfold Path]] ❧
9. Sūkasutta
9. A Spike
Sāvatthinidānaṃ.
At Sāvatthī.
“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.
“monks, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood.
Taṃ kissa hetu?
Why is that?
Micchāpaṇihitattā, bhikkhave, sūkassa.
Because the spike is pointing the wrong way.
Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti—netaṃ ṭhānaṃ vijjati.
In the same way, a monk whose view and development of the path is pointing the wrong way cannot break ignorance, produce knowledge, and realize nirvana.
Taṃ kissa hetu?
Why is that?
Micchāpaṇihitattā, bhikkhave, diṭṭhiyā.
Because their view is pointing the wrong way.
Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti—ṭhānametaṃ vijjati.
Suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.
Taṃ kissa hetu?
Why is that?
Sammāpaṇihitattā, bhikkhave, sūkassa.
Because the spike is pointing the right way.
Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti—ṭhānametaṃ vijjati.
In the same way, a monk whose view and development of the path is pointing the right way may well break ignorance, produce knowledge, and realize nirvana.
Taṃ kissa hetu?
Why is that?
Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.
Because their view is pointing the right way.
Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotīti?
And how does a monk whose view and development of the path is pointing the right way break ignorance, give rise to knowledge, and realize nirvana?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotī”ti.
That’s how a monk whose view and development of the path is pointing the right way breaks ignorance, gives rise to knowledge, and realizes nirvana.”
SN 45.10 Nandiya: With Nandiya
10. Nandiyasutta
10. With Nandiya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho nandiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Nandiya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:
“kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti?
“Master Gotama, how many things, when developed and cultivated, have nirvana as their culmination, destination, and end?”
“Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā.
“These eight things, when developed and cultivated, have nirvana as their culmination, destination, and end.
Katame aṭṭha?
What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti.
These eight things, when developed and cultivated, have nirvana as their culmination, destination, and end.”
Evaṃ vutte, nandiyo paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Nandiya said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
end of section [45..1.. - SN 45 vagga 1 Avijjā: Ignorance] ❧
+ § – SN 45 vagga 2 Vihāra: Meditation+ all - all
2. Vihāravagga
2. Meditation
SN 45.11 Paṭhamavihāra: Meditation (1st)
11. Paṭhamavihārasutta
11. Meditation (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ.
“monks, I wish to go on retreat for a fortnight.
Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.
Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
Then after a fortnight had passed, the Buddha came out of retreat and addressed the monks:
“yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ.
“monks, I’ve been practicing part of the meditation I practiced when I was first awakened.
So evaṃ pajānāmi:
I understand that
‘micchādiṭṭhipaccayāpi vedayitaṃ;
there’s feeling conditioned by wrong view
sammādiṭṭhipaccayāpi vedayitaṃ … pe …
and feeling conditioned by right view. …
micchāsamādhipaccayāpi vedayitaṃ;
There’s feeling conditioned by wrong undistractible-lucidity,
sammāsamādhipaccayāpi vedayitaṃ;
and feeling conditioned by right undistractible-lucidity.
chandapaccayāpi vedayitaṃ;
There’s feeling conditioned by desire,
vitakkapaccayāpi vedayitaṃ;
by thought,
saññāpaccayāpi vedayitaṃ;
and by perception.
chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ;
As long as desire, thought, and perception are not stilled, there is feeling conditioned by that.
chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ;
When desire, thought, and perception are stilled, there is feeling conditioned by that.
appattassa pattiyā atthi āyāmaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti.
There is effort to attain the unattained. As long as that state has not been attained, there is feeling conditioned by that.”
SN 45.12 Dutiyavihāra: Meditation (2nd)
12. Dutiyavihārasutta
12. Meditation (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ.
“monks, I wish to go on retreat for three months.
Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.
Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
Then after three months had passed, the Buddha came out of retreat and addressed the monks:
“yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ.
“monks, I’ve been practicing part of the meditation I practiced when I was first awakened.
So evaṃ pajānāmi:
I understand that
‘micchādiṭṭhipaccayāpi vedayitaṃ;
there’s feeling conditioned by wrong view
micchādiṭṭhivūpasamapaccayāpi vedayitaṃ;
and by the stilling of wrong view,
sammādiṭṭhipaccayāpi vedayitaṃ;
by right view
sammādiṭṭhivūpasamapaccayāpi vedayitaṃ … pe …
and by the stilling of right view. …
micchāsamādhipaccayāpi vedayitaṃ;
There’s feeling conditioned by wrong undistractible-lucidity
micchāsamādhivūpasamapaccayāpi vedayitaṃ, sammāsamādhipaccayāpi vedayitaṃ;
and by the stilling of wrong undistractible-lucidity, by right undistractible-lucidity
sammāsamādhivūpasamapaccayāpi vedayitaṃ;
and by the stilling of right undistractible-lucidity.
chandapaccayāpi vedayitaṃ;
There’s feeling conditioned by desire
chandavūpasamapaccayāpi vedayitaṃ;
and by the stilling of desire,
vitakkapaccayāpi vedayitaṃ;
by thought
vitakkavūpasamapaccayāpi vedayitaṃ;
and by the stilling of thought,
saññāpaccayāpi vedayitaṃ;
by perception
saññāvūpasamapaccayāpi vedayitaṃ;
and by the stilling of perception.
chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ;
As long as desire, thought, and perception are not stilled, there is feeling conditioned by that.
chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ;
When desire, thought, and perception are stilled, there is feeling conditioned by that.
appattassa pattiyā atthi āyāmaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti.
There is effort to attain the unattained. As long as that state has not been attained, there is feeling conditioned by that.”
SN 45.13 Sekkha: A Trainee
13. Sekkhasutta
13. A Trainee
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘sekkho, sekkho’ti, bhante, vuccati.
“Sir, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, bhante, sekkho hotī”ti?
How is a trainee defined?”
“Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti … pe … sekkhena sammāsamādhinā samannāgato hoti.
“monk, it’s someone who has a trainee’s right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ettāvatā kho, bhikkhu, sekkho hotī”ti.
That’s how a trainee is defined.”
SN 45.14 Paṭhamauppāda: Arising (1st)
14. Paṭhamauppādasutta
14. Arising (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
“monks, these eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katame aṭṭha?
What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
These eight things don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”
SN 45.15 Dutiyauppāda: Arising (2nd)
15. Dutiyauppādasutta
15. Arising (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā.
“monks, these eight things don’t arise to be developed and cultivated apart from the Holy One’s training.
Katame aṭṭha?
What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
These are the eight things that don’t arise to be developed and cultivated apart from the Holy One’s training.”
SN 45.16 Paṭhamaparisuddha: Purified (1st)
16. Paṭhamaparisuddhasutta
16. Purified (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
“monks, these eight things don’t arise to be purified, bright, spotless, and rid of taints except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katame aṭṭha?
What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
These eight things don’t arise to be purified, bright, spotless, and rid of taints except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”
SN 45.17 Dutiyaparisuddha: Purified (2nd)
17. Dutiyaparisuddhasutta
17. Purified (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā.
“monks, these eight things don’t arise to be purified, bright, spotless, and rid of taints apart from the Holy One’s training.
Katame aṭṭha?
What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
These eight things don’t arise to be purified, bright, spotless, and rid of taints apart from the Holy One’s training.”
SN 45.18 Paṭhamakukkuṭārāma: At the Chicken Monastery (1st)
18. Paṭhamakukkuṭārāmasutta
18. At the Chicken Monastery (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme.
At one time the venerables Ānanda and Bhadda were staying at Pāṭaliputta, in the Chicken Monastery.
Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“‘Abrahmacariyaṃ, abrahmacariyan’ti, āvuso ānanda, vuccati.
“Reverend, they speak of this thing called ‘not the spiritual path’.
Katamaṃ nu kho, āvuso, abrahmacariyan”ti?
What is not the spiritual path?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘abrahmacariyaṃ, abrahmacariyanti, āvuso ānanda, vuccati.
‘They speak of this thing called “not the spiritual path”.
Katamaṃ nu kho, āvuso, abrahmacariyan’”ti?
What is not the spiritual path?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Ayameva kho, āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṃ, seyyathidaṃ—
“What is not the spiritual path is simply the wrong eightfold path, that is:
micchādiṭṭhi … pe … micchāsamādhī”ti.
wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.”
SN 45.19 Dutiyakukkuṭārāma: At the Chicken Monastery (2nd)
19. Dutiyakukkuṭārāmasutta
19. At the Chicken Monastery (2nd)
Pāṭaliputtanidānaṃ.
At Pāṭaliputta.
“‘Brahmacariyaṃ, brahmacariyan’ti, āvuso ānanda, vuccati.
“Reverend, they speak of this thing called the ‘spiritual path’.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan”ti?
What is the spiritual path? And what is the culmination of the spiritual path?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati.
‘They speak of this thing called “the spiritual path”.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan’”ti?
What is the spiritual path? And what is the culmination of the spiritual path?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ—
“The spiritual path is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ brahmacariyapariyosānan”ti.
This is the culmination of the spiritual path.”
SN 45.20 Tatiyakukkuṭārāma: At the Chicken Monastery (3rd)
20. Tatiyakukkuṭārāmasutta
20. At the Chicken Monastery (3rd)
Pāṭaliputtanidānaṃ.
At Pāṭaliputta.
“‘Brahmacariyaṃ, brahmacariyan’ti, āvuso ānanda, vuccati.
“Reverend, they speak of this thing called the ‘spiritual path’.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosānan”ti?
What is the spiritual path? Who is someone on the spiritual path? And what is the culmination of the spiritual path?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ, āvuso bhadda, pucchasi:
‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati.
Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosānan’”ti?
“Evamāvuso”ti.
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ—
The spiritual path is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yo kho, āvuso, iminā ariyena aṭṭhaṅgikena maggena samannāgato—
Someone who possesses this noble eightfold path
ayaṃ vuccati brahmacārī.
is called someone on the spiritual path.
Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
idaṃ brahmacariyapariyosānan”ti.
This is the culmination of the spiritual path.”
end of section [45..2.. - SN 45 vagga 2 Vihāra: Meditation] ❧
+ § – SN 45 vagga 3 Micchatta: The Wrong Way+ all - all
3. Micchattavagga
3. The Wrong Way
SN 45.21 Micchatta: The Wrong Way
21. Micchattasutta
21. The Wrong Way
Sāvatthinidānaṃ.
At Sāvatthī.
“Micchattañca vo, bhikkhave, desessāmi, sammattañca.
“monks, I will teach you the wrong way and the right way.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, micchattaṃ?
And what is the wrong way?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Idaṃ vuccati, bhikkhave, micchattaṃ.
This is called the wrong way.
Katamañca, bhikkhave, sammattaṃ?
And what is the right way?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, sammattan”ti.
This is called the right way.”
SN 45.22 Akusaladhamma: Unskillful Qualities
22. Akusaladhammasutta
22. Unskillful Qualities
Sāvatthinidānaṃ.
At Sāvatthī.
“Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme.
“monks, I will teach you skillful and unskillful qualities.
Taṃ suṇātha.
Listen …
Katame ca, bhikkhave, akusalā dhammā?
And what are unskillful qualities?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
They are wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ime vuccanti, bhikkhave, akusalā dhammā.
These are called unskillful qualities.
Katame ca, bhikkhave, kusalā dhammā?
And what are skillful qualities?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime vuccanti, bhikkhave, kusalā dhammā”ti.
These are called skillful qualities.”
SN 45.23 Paṭhamapaṭipadā: Practice (1st)
23. Paṭhamapaṭipadāsutta
23. Practice (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca.
“monks, I will teach you the wrong practice and the right practice.
Taṃ suṇātha.
Listen …
Katamā ca, bhikkhave, micchāpaṭipadā?
And what’s the wrong practice?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.
This is called the wrong practice.
Katamā ca, bhikkhave, sammāpaṭipadā?
And what’s the right practice?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti.
This is called the right practice.”
SN 45.24 Dutiyapaṭipadā: Practice (2nd)
24. Dutiyapaṭipadāsutta
24. Practice (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi.
“monks, I don’t praise wrong practice for laypeople or renunciates.
Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.
Katamā ca, bhikkhave, micchāpaṭipadā?
And what’s the wrong practice?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.
This is called the wrong practice.
Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi.
I don’t praise wrong practice for lay people or renunciates.
Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.
Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi.
I praise right practice for laypeople and renunciates.
Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.
Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.
Katamā ca, bhikkhave, sammāpaṭipadā?
And what’s the right practice?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sammāpaṭipadā.
This is called the right practice.
Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi.
I praise right practice for laypeople and renunciates.
Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.
Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.”
SN 45.25 Paṭhamaasappurisa: A Good Person (1st)
25. Paṭhamaasappurisasutta
25. A Good Person (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Asappurisañca vo, bhikkhave, desessāmi, sappurisañca.
“monks, I will teach you a bad person and a good person.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, asappuriso?
And what is a bad person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi—
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, sappuriso?
And what is a good person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, sappuriso”ti.
This is called a good person.”
SN 45.26 Dutiyaasappurisa: A Good Person (2nd)
26. Dutiyaasappurisasutta
26. A Good Person (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca.
“monks, I will teach you a bad person and a worse person,
Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca.
a good person and a better person.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, asappuriso?
And what is a bad person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāsamādhi—
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāsamādhi, micchāñāṇī, micchāvimutti—
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.
This is called a worse person.
Katamo ca, bhikkhave, sappuriso?
And what is a good person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāsamādhi—
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, sappuriso.
This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?
And what is a better person?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāsamādhi, sammāñāṇī, sammāvimutti—
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti.
This is called a better person.”
27. Kumbhasutta
27. Pots
Sāvatthinidānaṃ.
At Sāvatthī.
“Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti;
“A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hoti.
In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
Ko ca, bhikkhave, cittassa ādhāro?
And what’s the stand for the mind?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ cittassa ādhāro.
This is the stand for the mind.
Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti;
A pot without a stand is easy to overturn, but if it has a stand it’s hard to overturn.
evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hotī”ti.
In the same way, a mind without a stand is easy to overturn, but if it has a stand it’s hard to overturn.”
SN 45.28 Samādhi: undistractible-lucidity
28. Samādhisutta
28. undistractible-lucidity
Sāvatthinidānaṃ.
At Sāvatthī.
“Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ.
“monks, I will teach you noble right undistractible-lucidity with its vital conditions and its prerequisites.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?
And what is noble right undistractible-lucidity with its vital conditions and its prerequisites?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsati.
There are right view, right thought, right speech, right action, right livelihood, right effort, and right rememberfulness.
Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā—
Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.”
ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti.
29. Vedanāsutta
29. Feeling
Sāvatthinidānaṃ.
At Sāvatthī.
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three feelings.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral feeling.
imā kho, bhikkhave, tisso vedanā.
These are the three feelings.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.
The noble eightfold path should be developed to completely understand these three feelings.
Katamo ariyo aṭṭhaṅgiko maggo?
What is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
This noble eightfold path should be developed to completely understand these three feelings.”
SN 45.30 Uttiya: With Uttiya
30. Uttiyasutta
30. With Uttiya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca:
Then Venerable Uttiya went up to the Buddha … and said to him:
“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“Just now, sir, as I was in private retreat this thought came to mind.
‘pañca kāmaguṇā vuttā bhagavatā.
‘The Buddha has spoken of the five kinds of sensual stimulation.
Katame nu kho pañca kāmaguṇā vuttā bhagavatā’”ti?
What are they?’”
“Sādhu sādhu, uttiya.
“Good, good, Uttiya!
Pañcime kho, uttiya, kāmaguṇā vuttā mayā.
I have spoken of these five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …
Sounds known by the ear …
ghānaviññeyyā gandhā … pe …
Smells known by the nose …
jivhāviññeyyā rasā … pe …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, uttiya, pañca kāmaguṇā vuttā mayā.
These are the five kinds of sensual stimulation that I’ve spoken of.
Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.
The noble eightfold path should be developed to give up these five kinds of sensual stimulation.
Katamo ariyo aṭṭhaṅgiko maggo?
What is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.
This is the noble eightfold path that should be developed to give up these five kinds of sensual stimulation.”
end of section [45..3.. - SN 45 vagga 3 Micchatta: The Wrong Way] ❧
+ § – SN 45 vagga 4 Paṭipatti: Practice+ all - all
4. Paṭipattivagga
4. Practice
SN 45.31 Paṭhamapaṭipatti: Practice (1st)
31. Paṭhamapaṭipattisutta
31. Practice (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca.
“monks, I will teach you the wrong practice and the right practice.
Taṃ suṇātha.
Listen …
Katamā ca, bhikkhave, micchāpaṭipatti?
And what’s the wrong practice?
Seyyathidaṃ—micchādiṭṭhi … pe … micchāsamādhi.
It is wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, micchāpaṭipatti.
This is called the wrong practice.
Katamā ca, bhikkhave, sammāpaṭipatti?
And what’s the right practice?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sammāpaṭipattī”ti.
This is called the right practice.”
SN 45.32 Dutiyapaṭipatti: Practice (2nd)
32. Dutiyapaṭipattisutta
32. Practice (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca.
“monks, I will teach you one practicing wrongly and one practicing rightly.
Taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, micchāpaṭipanno?
And who is practicing wrongly?
Idha, bhikkhave, ekacco micchādiṭṭhiko hoti … pe … micchāsamādhi—
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
ayaṃ vuccati, bhikkhave, micchāpaṭipanno.
This is called one practicing wrongly.
Katamo ca, bhikkhave, sammāpaṭipanno?
And who is practicing rightly?
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti … pe … sammāsamādhi—
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, sammāpaṭipanno”ti.
This is called one practicing rightly.”
SN 45.33 Viraddha: Missed Out
33. Viraddhasutta
33. Missed Out
Sāvatthinidānaṃ.
At Sāvatthī.
“Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
“monks, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.
Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo?
And what is the noble eightfold path?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
It is right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī.
Whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.”
SN 45.34 Pāraṅgama: Going to the Far Shore
34. Pāraṅgamasutta
34. Going to the Far Shore
Sāvatthinidānaṃ.
At Sāvatthī.
“Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
“monks, when these eight things are developed and cultivated they lead to going from the near shore to the far shore.
Katame aṭṭha?
What eight?
Seyyathidaṃ—sammādiṭṭhi … pe … sammāsamādhi.
They are right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti.
When these eight things are developed and cultivated they lead to going from the near shore to the far shore.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Appakā te manussesu,
“Few are those among humans
ye janā pāragāmino;
who cross to the far shore.
Athāyaṃ itarā pajā,
The rest just run
tīramevānudhāvati.
around on the near shore.
Ye ca kho sammadakkhāte,
When the teaching is well explained,
dhamme dhammānuvattino;
those who practice accordingly
Te janā pāramessanti,
are the ones who will cross over
maccudheyyaṃ suduttaraṃ.
Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,
Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;
an astute person should develop the bright.
Okā anokamāgamma,
Leaving home behind
viveke yattha dūramaṃ.
for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
you should try to find delight there,
hitvā kāme akiñcano;
having left behind sensual pleasures.
Pariyodapeyya attānaṃ,
With no possessions, an astute person
cittaklesehi paṇḍito.
should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,
And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;
in the awakening factors;
Ādānapaṭinissagge,
letting go of attachments,
anupādāya ye ratā;
they delight in not grasping.
Khīṇāsavā jutimanto,
With defilements ended, brilliant,
te loke parinibbutā”ti.
they are nirvana'd in this world.”
❧
SN 45.35 Paṭhamasāmañña: The Ascetic Life (1st)
35. Paṭhamasāmaññasutta
35. The Ascetic Life (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca.
“monks, I will teach you the ascetic life and the fruits of the ascetic life.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, sāmaññaṃ?
And what is the ascetic life?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, sāmaññaṃ.
This is called the ascetic life.
Katamāni ca, bhikkhave, sāmaññaphalāni?
And what are the fruits of the ascetic life?
Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ—
The fruits of stream-entry, once-return, non-return, and perfection.
imāni vuccanti, bhikkhave, sāmaññaphalānī”ti.
These are called the fruits of the ascetic life.”
SN 45.36 Dutiyasāmañña: The Ascetic Life (2nd)
36. Dutiyasāmaññasutta
36. The Ascetic Life (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca.
“monks, I will teach you the ascetic life and the goal of the ascetic life.
Taṃ suṇātha.
Listen …
Katamañca kho, bhikkhave, sāmaññaṃ?
And what is the ascetic life?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, sāmaññaṃ.
This is called the ascetic life.
Katamo ca, bhikkhave, sāmaññattho?
And what is the goal of the ascetic life?
Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, sāmaññattho”ti.
This is called the goal of the ascetic life.”
SN 45.37 Paṭhamabrahmañña: The Brahmin Life (1st)
37. Paṭhamabrahmaññasutta
37. The Brahmin Life (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca.
“monks, I will teach you life as a brahmin and the fruits of life as a brahmin.
Taṃ suṇātha.
Listen …
Katamañca kho, bhikkhave, brahmaññaṃ?
And what is life as a brahmin?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmaññaṃ.
This is called life as a brahmin.
Katamāni ca, bhikkhave, brahmaññaphalāni?
And what are the fruits of life as a brahmin?
Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ—
The fruits of stream-entry, once-return, non-return, and perfection.
imāni vuccanti, bhikkhave, brahmaññaphalānī”ti.
These are called the fruits of life as a brahmin.”
SN 45.38 Dutiyabrahmañña: The Brahmin Life (2nd)
38. Dutiyabrahmaññasutta
38. The Brahmin Life (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca.
“monks, I will teach you life as a brahmin and the goal of life as a brahmin.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, brahmaññaṃ?
And what is life as a brahmin?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmaññaṃ.
This is called life as a brahmin.
Katamo ca, bhikkhave, brahmaññattho?
And what is the goal of life as a brahmin?
Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, brahmaññattho”ti.
This is called the goal of life as a brahmin.”
SN 45.39 Paṭhamabrahmacariya: The Spiritual Path (1st)
39. Paṭhamabrahmacariyasutta
39. The Spiritual Path (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca.
“monks, I will teach you the spiritual path and the fruits of the spiritual path.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, brahmacariyaṃ?
And what is the spiritual path?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmacariyaṃ.
This is called the spiritual path.
Katamāni ca, bhikkhave, brahmacariyaphalāni?
And what are the fruits of the spiritual path?
Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ—
The fruits of stream-entry, once-return, non-return, and perfection.
imāni vuccanti, bhikkhave, brahmacariyaphalānī”ti.
These are called the fruits of the spiritual path.”
SN 45.40 Dutiyabrahmacariya: The Spiritual Path (2nd)
40. Dutiyabrahmacariyasutta
40. The Spiritual Path (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyatthañca.
“monks, I will teach you the spiritual path and the goal of the spiritual path.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, brahmacariyaṃ?
And what is the spiritual path?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Idaṃ vuccati, bhikkhave, brahmacariyaṃ.
This is called the spiritual path.
Katamo ca, bhikkhave, brahmacariyattho?
And what is the goal of the spiritual path?
Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo—
The ending of greed, hate, and delusion.
ayaṃ vuccati, bhikkhave, brahmacariyattho”ti.
This is called the goal of the spiritual path.”
end of section [45..4.. - SN 45 vagga 4 Paṭipatti: Practice] ❧
+ § – SN 45 vagga 5 Aññatitthiyapeyyāla: Abbreviated Texts on Followers of Other Paths+ all - all
5. Aññatitthiyapeyyālavagga
5. Abbreviated Texts on Followers of Other Paths
SN 45.41 Rāgavirāga: The Fading Away of Greed
41. Rāgavirāgasutta
41. The Fading Away of Greed
Sāvatthinidānaṃ.
At Sāvatthī.
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ You should answer them like this:
‘rāgavirāgatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti.
‘The purpose of living the spiritual life under the Buddha is the fading away of greed.’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
If wanderers who follow other paths were to ask you:
‘atthi panāvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Is there a path and a practice for the fading away of greed?’ You should answer them like this:
‘atthi kho, āvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti.
‘There is a path and a practice for the fading away of greed.’
Katamo ca, bhikkhave, maggo, katamā ca paṭipadā rāgavirāgāya?
And what is that path, what is that practice for the fading away of greed?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā rāgavirāgāyāti.
This is the path, this is the practice for the fading away of greed.
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”
42–47. Saṃyojanappahānādisuttachakka
42–47. Six Discourses on Giving Up Fetters, Etc.
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ You should answer them like this:
‘saṃyojanappahānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
‘The purpose of living the spiritual life under the Buddha is to give up the fetters.’ …
‘anusayasamugghātanatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
‘… to uproot the underlying tendencies.’ …
‘addhānapariññatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
‘… to completely understand the course of time.’ …
‘āsavānaṃ khayatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
‘… to end the defilements.’ …
‘vijjāvimuttiphalasacchikiriyatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe …
‘… to realize the fruit of knowledge and freedom.’ …
‘ñāṇadassanatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti … pe ….
‘… for knowledge and vision.’ …”
SN 45.48 Anupādāparinibbāna: nirvana by Not Grasping
48. Anupādāparinibbānasutta
48. nirvana by Not Grasping
Sāvatthinidānaṃ.
At Sāvatthī.
“Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Reverends, what’s the purpose of living the spiritual life with the ascetic Gotama?’ You should answer them like this:
‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti.
‘The purpose of living the spiritual life under the Buddha is nirvana by not grasping.’
Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
If wanderers who follow other paths were to ask you:
‘atthi panāvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Is there a path and a practice for nirvana by not grasping?’ You should answer them like this:
‘atthi kho, āvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti.
‘There is a path and a practice for nirvana by not grasping.’
Katamo ca, bhikkhave, maggo, katamā ca paṭipadā anupādāparinibbānāya?
And what is that path, what is that practice for nirvana by not grasping?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā anupādāparinibbānāyāti.
This is the path, this is the practice for nirvana by not grasping.
Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.
When questioned by wanderers who follow other paths, that’s how you should answer them.”
❧
+ § – SN 45 vagga 6 Sūriyapeyyāla: Abbreviated Texts on the Sun+ all - all
6. Sūriyapeyyālavagga
6. Abbreviated Texts on the Sun
SN 45.49 Kalyāṇamitta: Good Friends (1st)
49. Kalyāṇamittasutta
49. Good Friends (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—kalyāṇamittatā.
In the same way good friendship is the forerunner and precursor of the noble eightfold path for a monk.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.”
50–54. Sīlasampadādisuttapañcaka
50–54. Five Discourses on Accomplishment in Ethics, Etc. (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sīlasampadā.
In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a monk.
Sīlasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ … pe …
A monk accomplished in ethics can expect …” …
yadidaṃ—
chandasampadā … pe …
“… accomplished in enthusiasm …”
yadidaṃ—
attasampadā … pe …
“… accomplished in self-development …”
yadidaṃ—
diṭṭhisampadā … pe …
“… accomplished in view …”
yadidaṃ—
appamādasampadā … pe ….
“… accomplished in diligence …”
SN 45.55 Yonisomanasikārasampadā: Accomplishment in Proper Attention (1st)
55. Yonisomanasikārasampadāsutta
55. Accomplishment in Proper Attention (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—yonisomanasikārasampadā.
In the same way accomplishment in proper attention is the forerunner and precursor of the noble eightfold path for a monk.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
SN 45.56 Dutiyakalyāṇamitta: Good Friends (2nd)
56. Dutiyakalyāṇamittasutta
56. Good Friends (2nd)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—kalyāṇamittatā.
In the same way good friendship is the forerunner and precursor of the noble eightfold path for a monk.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.”
57–61. Dutiyasīlasampadādisuttapañcaka
57–61. Five Discourses on Accomplishment in Ethics, Etc. (2nd)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sīlasampadā … pe …
In the same way accomplishment in ethics is the forerunner and precursor of the noble eightfold path for a monk. …”
yadidaṃ—chandasampadā … pe …
“… accomplishment in enthusiasm …”
yadidaṃ—attasampadā … pe …
“… accomplishment in self-development …”
yadidaṃ—diṭṭhisampadā … pe …
“… accomplishment in view …”
yadidaṃ—appamādasampadā … pe ….
“… accomplishment in diligence …”
SN 45.62 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
62. Dutiyayonisomanasikārasampadāsutta
62. Accomplishment in Proper Attention (2nd)
“Yadidaṃ—yonisomanasikārasampadā.
“… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
❧
+ § – SN 45 vagga 7 Ekadhammapeyyāla: Abbreviated Texts on One Thing+ all - all
7. Ekadhammapeyyālavagga
7. Abbreviated Texts on One Thing
SN 45.63 Kalyāṇamitta: Good Friends (1st)
63. Kalyāṇamittasutta
63. Good Friends (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
“monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
What one thing?
Yadidaṃ—kalyāṇamittatā.
It’s good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.”
64–68. Sīlasampadādisuttapañcaka
64–68. Five Discourses on Accomplishment in Ethics, Etc. (1st)
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
“monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
What one thing?
Yadidaṃ—sīlasampadā … pe …
It’s accomplishment in ethics. …”
yadidaṃ—chandasampadā … pe …
“… accomplishment in enthusiasm …”
yadidaṃ—attasampadā … pe …
“… accomplishment in self-development …”
yadidaṃ—diṭṭhisampadā … pe …
“… accomplishment in view …”
yadidaṃ—appamādasampadā … pe ….
“… accomplishment in diligence …”
SN 45.69 Yonisomanasikārasampadā: Accomplishment in Proper Attention (1st)
69. Yonisomanasikārasampadāsutta
69. Accomplishment in Proper Attention (1st)
“Yadidaṃ—yonisomanasikārasampadā.
“… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
SN 45.70 Dutiyakalyāṇamitta: Good Friends (2nd)
70. Dutiyakalyāṇamittasutta
70. Good Friends (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
“monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
What one thing?
Yadidaṃ—kalyāṇamittatā.
It’s good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.”
71–75. Dutiyasīlasampadādisuttapañcaka
71–75. Five Discourses on Accomplishment in Ethics, Etc. (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.
“monks, one thing helps give rise to the noble eightfold path.
Katamo ekadhammo?
What one thing?
Yadidaṃ—sīlasampadā … pe …
It’s accomplishment in ethics. …”
yadidaṃ—chandasampadā … pe …
“… accomplishment in enthusiasm …”
yadidaṃ—attasampadā … pe …
“… accomplishment in self-development …”
yadidaṃ—diṭṭhisampadā … pe …
“… accomplishment in view …”
yadidaṃ—appamādasampadā … pe ….
“… accomplishment in diligence …”
SN 45.76 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
76. Dutiyayonisomanasikārasampadāsutta
76. Accomplishment in Proper Attention (2nd)
“Yadidaṃ—yonisomanasikārasampadā.
“… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
SN 45.77 Kalyāṇamitta: Good Friends
77. Kalyāṇamittasutta
77. Good Friends
Sāvatthinidānaṃ.
At Sāvatthī.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, kalyāṇamittatā.
“monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.”
78–82. Sīlasampadādisuttapañcaka
78–82. Five Discourses on Accomplishment in Ethics, Etc.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, sīlasampadā … pe …
“monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like accomplishment in ethics. …”
yathayidaṃ, bhikkhave, chandasampadā … pe …
“… accomplishment in enthusiasm …”
yathayidaṃ, bhikkhave, attasampadā … pe …
“… accomplishment in self-development …”
yathayidaṃ, bhikkhave, diṭṭhisampadā … pe …
“… accomplishment in view …”
yathayidaṃ, bhikkhave, appamādasampadā … pe ….
“… accomplishment in diligence …”
SN 45.83 Yonisomanasikārasampadā: Accomplishment in Proper Attention
83. Yonisomanasikārasampadāsutta
83. Accomplishment in Proper Attention
“Yathayidaṃ, bhikkhave, yonisomanasikārasampadā.
“… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
SN 45.84 Dutiyakalyāṇamitta: Good Friends (2nd)
84. Dutiyakalyāṇamittasutta
84. Good Friends (2nd)
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, kalyāṇamittatā.
“monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like good friendship.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk with good friends can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk with good friends develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the noble eightfold path.”
85–89. Dutiyasīlasampadādisuttapañcaka
85–89. Five Discourses on Accomplishment in Ethics, Etc.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, sīlasampadā … pe …
“monks, I do not see a single thing that gives rise to the noble eightfold path, or, if it’s already arisen, develops it to perfection like accomplishment in ethics. …”
yathayidaṃ, bhikkhave, chandasampadā … pe …
“… accomplishment in enthusiasm …”
yathayidaṃ, bhikkhave, attasampadā … pe …
“… accomplishment in self-development …”
yathayidaṃ, bhikkhave, diṭṭhisampadā … pe …
“… accomplishment in view …”
yathayidaṃ, bhikkhave, appamādasampadā … pe ….
“… accomplishment in diligence …”
SN 45.90 Dutiyayonisomanasikārasampadā: Accomplishment in Proper Attention (2nd)
90. Dutiyayonisomanasikārasampadāsutta
90. Accomplishment in Proper Attention (2nd)
“Yathayidaṃ, bhikkhave, yonisomanasikārasampadā.
“… accomplishment in proper attention.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the noble eightfold path.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?
And how does a monk accomplished in proper attention develop and cultivate the noble eightfold path?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.
That’s how a monk accomplished in proper attention develops and cultivates the noble eightfold path.”
Saṃyutta Nikāya 45
Linked Discourses 45
end of section [45..7.. - SN 45 vagga 7 Ekadhammapeyyāla: Abbreviated Texts on One Thing] ❧
+ § – SN 45 vagga 9 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges+ all - all
9. Gaṅgāpeyyālavagga
9. Abbreviated Texts on the Ganges
SN 45.91 Paṭhamapācīnaninna: Slanting East
91. Paṭhamapācīnaninnasutta
91. Slanting East
Sāvatthinidānaṃ.
At Sāvatthī.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the noble eightfold path slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the noble eightfold path slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the noble eightfold path slants, slopes, and inclines to nirvana.”
SN 45 vagga 9-16, repetition series through sutta 180
IX. FIRST GANGES REPETITION SERIES34 ""
(i) BASED UPON SECLUSION VERSION
91. Slanting to the East (1)
1At Sāvatthı̄. “Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.
2“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”
92–96. Slanting to the East (2–6)
3“Bhikkhus, just as the river Yamunā ... [39] … the river Aciravatī … the river Sarabhū … the river Mahı̄ … whatever great rivers there are—that is, the Ganges, the Yamunā, the Aciravatī, the Sarabhū, the Mahı̄—all slant, slope, and incline towards the east, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”
(Complete as in §91.)
97–102. The Ocean
4“Bhikkhus, just as the river Ganges … [40] … whatever great rivers there are … all slant, slope, and incline towards the ocean, so too a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.”
(Complete as in §§91–96.)
X. SECOND GANGES REPETITION SERIES
(ii) REMOVAL OF LUST VERSION
103–108. Slanting to the East
109–114. The Ocean
(In this version §§103–108 are identical with §§91–96, and §§109–114 with §§97–102, except for the following change:)
5“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.” [41]
XI. THIRD GANGES REPETITION SERIES
(iii) THE DEATHLESS AS ITS GROUND VERSION
115–120. Slanting to the East
121–126. The Ocean
(In this version §§115–120 are identical with §§91–96, and §§121–126 with §§97–102, except for the following change:)
6“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”35 ""
XII. FOURTH GANGES REPETITION SERIES
(iv) SLANTS TOWARDS NIBBĀNA VERSION
127–132. Slanting to the East
133–138. The Ocean
(In this version §§127–132 are identical with §§91–96, and §§133–138 with §§97–102, except for the following change:)
7“Here, bhikkhus, a bhikkhu develops and cultivates right view … right concentration, which slants, slopes, and inclines towards Nibbāna.”
XIII. DILIGENCE36 ""
139. The Tathāgata
(i) BASED UPON SECLUSION VERSION
1At Sāvatthı̄. “Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet, whether consisting of form or formless, whether percipient, [42] nonpercipient, or neither percipient nor nonpercipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared to be the chief among them. So too, whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them.37 "" When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”
(ii) REMOVAL OF LUST VERSION
3... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion….” [43]
(iii) THE DEATHLESS AS ITS GROUND VERSION
4... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal….”
(iv) SLANTS TOWARDS NIBBĀNA VERSION
5... “Here, bhikkhus, a bhikkhu develops right view … right concentration, which slants, slopes, and inclines towards Nibbāna….”
(Each of the following suttas, §§140–148, is to be elaborated in accordance with the fourfold method of §139.)
140. The Footprint
1“Bhikkhus, just as the footprints of all living beings that walk fit into the footprint of the elephant, and the elephant’s footprint is declared to be the chief among them, that is, with respect to size, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path….”
141. The Roof Peak
1“Bhikkhus, just as all the rafters of a peaked house lean towards the roof peak, slope towards the roof peak, converge upon the roof peak, and the roof peak is declared to be their chief, so too ...”38 "" [44]
142. Roots
1“Bhikkhus, just as, of all fragrant roots, black orris is declared to be their chief, so too ...”
143. Heartwood
1“Bhikkhus, just as, of all fragrant heartwoods, red sandalwood is declared to be their chief, so too ...”
144. Jasmine
1“Bhikkhus, just as, of all fragrant flowers, the jasmine is declared to be their chief, so too ...”
145. Monarch
1“Bhikkhus, just as all petty princes are the vassals of a wheel-turning monarch, and the wheel-turning monarch is declared to be their chief, so too ...”
146. The Moon
1“Bhikkhus, just as the radiance of all the stars does not amount to a sixteenth part of the radiance of the moon, and the radiance of the moon is declared to be their chief, so too ...”
147. The Sun
1“Bhikkhus, just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too …” [45]
148. The Cloth
1“Bhikkhus, just as, of all woven cloths, Kāsian cloth is declared to be their chief, so too whatever wholesome states there are, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the Noble Eightfold Path.
2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the Noble Eightfold Path.”
XIV. STRENUOUS DEEDS
(Each sutta is to be elaborated in accordance with the same fourfold method.)
149. Strenuous
1At Sāvatthı̄. “Bhikkhus, just as whatever strenuous deeds are done, are all done based upon the earth, established upon the earth, [46] so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path.
2“And how, bhikkhus, does a bhikkhu, based upon virtue, established upon virtue, develop and cultivate the Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path.”
150. Seeds
1“Bhikkhus, just as whatever kinds of seed and plant life attain to growth, increase, and expansion, all do so based upon the earth, established upon the earth, so too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he attains to growth, increase, and expansion in [wholesome] states.
2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, [47] and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby attains to growth, increase, and expansion in [wholesome] states.”
151. Nāgas
1“Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.39 "" When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the Noble Eightfold Path, and thereby he achieves greatness and expansiveness in [wholesome] states.
2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the Noble Eightfold Path, and thereby achieves greatness and expansiveness in [wholesome] states.”
152. The Tree
1“Bhikkhus, suppose a tree were slanting, sloping, and inclining towards the east. If it were cut at its foot, in what direction would it fall?” [48]
2“In whatever direction it was slanting, sloping, and inclining, venerable sir.”
3“So too, bhikkhus, a bhikkhu who develops and cultivates the Noble Eightfold Path slants, slopes, and inclines towards Nibbāna.
4“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he slants, slopes, and inclines towards Nibbāna.”
153. The Pot
1“Bhikkhus, just as a pot that has been turned upside down gives up its water and does not take it back, so a bhikkhu who develops and cultivates the Noble Eightfold Path gives up evil unwholesome states and does not take them back.
2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he gives up evil unwholesome states and does not take them back.”
154. The Spike
1“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [49] So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.
2“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.
3“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”
155. The Sky
1“Bhikkhus, just as various winds blow in the sky—easterly winds, westerly winds, northerly winds, southerly winds, dusty winds and dustless winds, cold winds and hot winds, gentle winds and strong winds40 "" —so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness go to fulfilment by development; the four right strivings go to fulfilment by development; the four bases for spiritual power go to fulfilment by development; the five spiritual faculties go to fulfilment by development; the five powers go to fulfilment by development; the seven factors of enlightenment go to fulfilment by development.
2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that when a bhikkhu [50] develops and cultivates the Noble Eightfold Path, then for him the four establishments of mindfulness … the seven factors of enlightenment go to fulfilment by development.”
156. The Rain Cloud (1)
1“Bhikkhus, just as, in the last month of the hot season, when a mass of dust and dirt has swirled up, a great rain cloud out of season disperses it and quells it on the spot; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states arise, he disperses them and quells them on the spot.
2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. [51] It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states arise, he disperses them and quells them on the spot.”
157. The Rain Cloud (2)
1“Bhikkhus, just as, when a great rain cloud has arisen, a strong wind intercedes to disperse and quell it; so too, when a bhikkhu develops and cultivates the Noble Eightfold Path, whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.
2“And how is this so? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that whenever evil unwholesome states have arisen, he intercedes to disperse and quell them.”
158. The Ship
1“Bhikkhus, suppose there were a seafaring ship bound with rigging that had been worn out in the water for six months.41 "" It would be hauled up on dry land during the cold season and its rigging would be further attacked by wind and sun. Inundated by rain from a rain cloud, the rigging would easily collapse and rot away. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, his fetters easily collapse and rot away.
2“And how is this so? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that his fetters easily collapse and rot away.”
159. The Guest House
1“Bhikkhus, suppose there is a guest house.42 "" People come from the east, west, north, and south and lodge there; khattiyas, brahmins, [52] vessas, and suddas come and lodge there. So too, when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge; he abandons by direct knowledge those things that are to be abandoned by direct knowledge; he realizes by direct knowledge those things that are to be realized by direct knowledge; he develops by direct knowledge those things that are to be developed by direct knowledge.
2“And what, bhikkhus, are the things to be fully understood by direct knowledge? It should be said: the five aggregates subject to clinging. What five? The form aggregate subject to clinging … the consciousness aggregate subject to clinging. These are the things to be fully understood by direct knowledge.
3“And what, bhikkhus, are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are the things to be abandoned by direct knowledge.
4“And what, bhikkhus, are the things to be realized by direct knowledge? True knowledge and liberation. These are the things to be realized by direct knowledge.
5“And what, bhikkhus, are the things to be developed by direct knowledge? Serenity and insight. These are the things to be developed by direct knowledge.
6“And how is it, bhikkhus, that when a bhikkhu develops and cultivates the Noble Eightfold Path, he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … [53] … he develops by direct knowledge those things that are to be developed by direct knowledge? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path so that he fully understands by direct knowledge those things that are to be fully understood by direct knowledge … he develops by direct knowledge those things that are to be developed by direct knowledge.”
160. The River
1“Suppose, bhikkhus, that when the river Ganges slants, slopes, and inclines towards the east, a great crowd of people would come along bringing a shovel and a basket, thinking: ‘We will make this river Ganges slant, slope, and incline towards the west.’43 "" What do you think, bhikkhus, would that great crowd of people be able to make the river Ganges slant, slope, and incline towards the west?”
2“No, venerable sir. For what reason? Because the river Ganges slants, slopes, and inclines towards the east, and it is not easy to make it slant, slope, and incline towards the west. That great crowd of people would only reap fatigue and vexation.”
3“So too, bhikkhus, when a bhikkhu is developing and cultivating the Noble Eightfold Path, kings or royal ministers, friends or colleagues, relatives or kinsmen, might invite him to accept wealth, saying: ‘Come, good man, why let these saffron robes weigh you down? Why roam around with a shaven head and a begging bowl? Come, having returned to the lower life, enjoy wealth and do meritorious deeds.’ Indeed, bhikkhus, when that bhikkhu is developing and cultivating the Noble Eightfold Path, it is impossible that he will give up the training and return to the lower life. For what reason? Because for a long time his mind has slanted, sloped, and inclined towards seclusion. Thus it is impossible that he will return to the lower life.
4“And how, bhikkhus, does a bhikkhu develop and cultivate the Noble Eightfold Path? [54] Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the Noble Eightfold Path.”
XV. SEARCHES
161. Searches
1At Sāvatthı̄.
(i. Direct knowledge)
2“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life.44 "" These are the three searches. The Noble Eightfold Path is to be developed for direct knowledge of these three searches.
3“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”
4… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion.”…
5… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal.”… [55]
6… “What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these three searches.”
7Each of the following sub-sections (ii–iv) is to be elaborated in accordance with the method employed in the sub-section on direct knowledge.
(ii. Full understanding)
8“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for full understanding of these three searches.”…
(iii. Utter destruction)
9“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the utter destruction of these three searches.”…
(iv. Abandoning)
10“Bhikkhus, there are these three searches. What three? The search for sensual pleasure, the search for existence, the search for a holy life. These are the three searches. The Noble Eightfold Path is to be developed for the abandoning of these three searches.”… [56]
11Each of the following suttas is to be elaborated in accordance with the fourfold method employed in §161.
162. Discriminations
1“Bhikkhus, there are these three discriminations. What three? The discrimination ‘I am superior,’ the discrimination ‘I am equal,’ the discrimination ‘I am inferior.’ These are the three discriminations. The Noble Eightfold Path is to be developed for direct knowledge of these three discriminations, for the full understanding of them, for their utter destruction, for their abandoning.
2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for the direct knowledge of these three discriminations … for their abandoning.”
163. Taints
1“Bhikkhus, there are these three taints. What three? The taint of sensuality, the taint of existence, the taint of ignorance. These are the three taints. The Noble Eightfold Path is to be developed for direct knowledge of these three taints, for the full understanding of them, for their utter destruction, for their abandoning.”
164. Existence
1“Bhikkhus, there are these three kinds of existence. What three? Sense-sphere existence, form-sphere existence, formless-sphere existence. These are the three kinds of existence. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of existence, for the full understanding of them, for their utter destruction, for their abandoning.”
165. Suffering
1“Bhikkhus, there are these three kinds of suffering. What three? Suffering due to pain, suffering due to formations, suffering due to change.45 "" These are the three kinds of suffering. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of suffering, for the full understanding of them, for their utter destruction, for their abandoning.” [57]
166. Barrenness
1“Bhikkhus, there are these three kinds of barrenness. What three? The barrenness of lust, the barrenness of hatred, the barrenness of delusion. These are the three kinds of barrenness. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of barrenness, for the full understanding of them, for their utter destruction, for their abandoning.”
167. Stains
1“Bhikkhus, there are these three stains. What three? The stain of lust, the stain of hatred, the stain of delusion. These are the three stains. The Noble Eightfold Path is to be developed for direct knowledge of these three stains, for the full understanding of them, for their utter destruction, for their abandoning.”
168. Troubles
1“Bhikkhus, there are these three kinds of trouble. What three? The trouble of lust, the trouble of hatred, the trouble of delusion. These are the three kinds of trouble. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of trouble, for the full understanding of them, for their utter destruction, for their abandoning.”
169. Feelings
1“Bhikkhus, there are these three feelings. What three? Pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. These are the three feelings. The Noble Eightfold Path is to be developed for direct knowledge of these three feelings, for the full understanding of them, for their utter destruction, for their abandoning.”
170. Cravings
1[58] “Bhikkhus, there are these three kinds of craving. What three? Craving for sensual pleasures, craving for existence, craving for extermination. These are the three kinds of craving. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.
2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of craving, for the full understanding of them, for their utter destruction, for their abandoning.”
170. Thirst46 ""
1“Bhikkhus, there are these three kinds of thirst. What three? Thirst for sensual pleasures, thirst for existence, thirst for extermination. These are the three kinds of thirst. The Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.
2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these three kinds of thirst, for the full understanding of them, for their utter destruction, for their abandoning.” [59]
XVI. FLOODS
3At Sāvatthı̄.
171. Floods
1“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. These are the four floods. This Noble Eightfold Path is to be developed for direct knowledge of these four floods, for the full understanding of them, for their utter destruction, for their abandoning.”
172. Bonds
1“Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, the bond of ignorance. These are the four bonds. This Noble Eightfold Path is to be developed for direct knowledge of these four bonds, for the full understanding of them, for their utter destruction, for their abandoning.”
173. Clinging
1“Bhikkhus, there are these four kinds of clinging? What four? Clinging to sensual pleasure, clinging to views, clinging to rules and vows, clinging to a doctrine of self. These are the four kinds of clinging. This Noble Eightfold Path is to be developed for direct knowledge of these four kinds of clinging, for the full understanding of them, for their utter destruction, for their abandoning.”
174. Knots
1“Bhikkhus, there are these four knots. What four? The bodily knot of covetousness, the bodily knot of ill will, the bodily knot of distorted grasp of rules and vows, the bodily knot of adherence to dogmatic assertion of truth.47 "" [60] These are the four knots. This Noble Eightfold Path is to be developed for direct knowledge of these four knots, for the full understanding of them, for their utter destruction, for their abandoning.”
175. Underlying Tendencies
1“Bhikkhus, there are these seven underlying tendencies. What seven? The underlying tendency to sensual lust,48 "" the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. These are the seven underlying tendencies. This Noble Eightfold Path is to be developed for direct knowledge of these seven underlying tendencies, for the full understanding of them, for their utter destruction, for their abandoning.”
176. Cords of Sensual Pleasure
1“Bhikkhus, there are these five cords of sensual pleasure. What five? Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. Sounds cognizable by the ear … Odours cognizable by the nose … Tastes cognizable by the tongue … Tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. These are the five cords of sensual pleasure. This Noble Eightfold Path is to be developed for direct knowledge of these five cords of sensual pleasure, for the full understanding of them, for their utter destruction, for their abandoning.”
177. Hindrances
1“Bhikkhus, there are these five hindrances. What five? The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. These are the five hindrances. This Noble Eightfold Path is to be developed for direct knowledge of these five hindrances, for the full understanding of them, for their utter destruction, for their abandoning.”
178. Aggregates Subject to Clinging
1“Bhikkhus, there are these five aggregates subject to clinging. What five? The form aggregate subject to clinging, the feeling aggregate subject to clinging, [61] the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. These are the five aggregates subject to clinging. This Noble Eightfold Path is to be developed for direct knowledge of these five aggregates subject to clinging, for the full understanding of them, for their utter destruction, for their abandoning.”
179. Lower Fetters
1“Bhikkhus, there are these five lower fetters.49 "" What five? Identity view, doubt, the distorted grasp of rules and vows, sensual desire, ill will. These are the five lower fetters. This Noble Eightfold Path is to be developed for direct knowledge of these five lower fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
180. Higher Fetters
1“Bhikkhus, there are these five higher fetters.50 "" What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
2“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
3“Bhikkhus, there are these five higher fetters. What five?… [62] … The Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
4“What Noble Eightfold Path? Here, bhikkhus, a bhikkhu develops right view ... right concentration, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal ... which slants, slopes, and inclines towards Nibbāna. This Noble Eightfold Path is to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
end of section [45..9.. - SN 45 vagga 9 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges] ❧
SN 46 Bojjhaṅga Saṃyutta: Connected Discourses on the Factors of Enlightenment
(cst4)
(derived from B. Sujato 2018/12)
+ § – SN 46 vagga 1 Pabbata: Mountains+ all - all
Saṃyutta Nikāya 46
Linked Discourses 46
1. Pabbatavagga
1. Mountains
+ SN 46.1 Himavanta: The Himalaya (2024 SP-FLUENT translation by frankk )
(
FLIPT version:
SN 46.1 )
SN-q 46.1 - SN 46.1 Himavanta: The Himalaya
SN-q 46.1.1 - (just as dragons get strong huge bodies [kāya] moving into larger bodies of water)
SN-q 46.1.2 - (a monk develops
7sb☀️ awakening factors depending on ethics and gets stronger and greater Dharmas)
SN-q 46.1.3 - (each of
7sb☀️ factors relies on judicious-seclusion, dispassion, cessation, ripens as release)
§1.1 – (just as dragons get strong huge bodies [kāya] moving into larger bodies of water)
“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya
“monks, supported by the Himalayas, the king of mountains,
nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti;
dragons nurture their bodies and acquire strength.
te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti,
When they’re strong they dive into the pools.
kusobbhe otaritvā mahāsobbhe otaranti,
Then they dive into the lakes,
mahāsobbhe otaritvā kunnadiyo otaranti,
the streams,
kunnadiyo otaritvā mahānadiyo otaranti,
the rivers,
mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti;
and finally the ocean.
te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;
There they acquire a great and abundant body.
§1.2 – (a monk develops7sb☀️awakening factors depending on ethics and gets stronger and greater Dharmas)
evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento
In the same way, a monk develops and cultivates the seven awakening factors depending on and grounded on ethics,
satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu.
acquiring great and abundant good Dharmas.
Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento
And how does a monk develop the seven awakening factors depending on and grounded on ethics,
satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti?
acquiring great and abundant good Dharmas?
§1.3 – (each of7sb☀️factors relies on judicious-seclusion, dispassion, cessation, ripens as release)
Idha, bhikkhave, bhikkhu sati-sam-bojjh-aṅgaṁ bhāveti
It’s when a monk develops the awakening factor of remembering and applying Dharma,
viveka-nissitaṁ
which relies on judicious-seclusion,
virāga-nissitaṁ
dispassion,
nirodha-nissitaṁ
and cessation,
vossagga-pariṇāmiṁ;
and ripens as release [into Nirvana].
(repeat for remaining 7 factors)
dhammavicaya-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of investigation of dharmas …
vīriya-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of vigor …
pīti-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of mental-joy …
passaddhi-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of pacification …
samādhi-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of undistractible-lucidity …
upekkhā-sam-bojjh-aṅgaṁ bhāveti
They develop the awakening factor of equanimous-observation,
viveka-nissitaṁ
which relies on judicious-seclusion,
virāga-nissitaṁ
dispassion,
nirodha-nissitaṁ
and cessation,
vossagga-pariṇāmiṁ;
and ripens as release [into Nirvana].
(conclusion)
Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento
That’s how a monk develops and cultivates the seven awakening factors depending on and grounded on ethics,
satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.
acquiring great and abundant good Dharmas.”
❧
+ SN 46.2 Kāya: The Body (2024 SP-FLUENT translation by frankk )
(
FLIPT version:
SN 46.2 )
SN-q 46.2 - SN 46.2 Kāya: The Body
SN-q 46.2.5 - (
5niv⛅ hindrances)
SN-q 46.2.5.1 - (
kāma-c-chando❤️🔥 ← subha-nimittaṃ)
SN-q 46.2.5.2 - (
byāpādo😠 ← paṭigha-nimittaṃ)
SN-q 46.2.5.3 - (
thina-middhaṃ🥱 ← arati, tandi, vijambhitā, Bhatta-sammado, cetaso ca līnattaṃ)
SN-q 46.2.5.4 - (
uddhacca-kukkuccaṃ😰 ←cetaso a-vūpasamo)
SN-q 46.2.5.5 - (
vici-kicchā🤷 ← vicikicchāṭ-ṭhānīyā dhammā)
SN-q 46.2.7 - (
7sb☀️ awakening factors)
SN-q 46.2.7.1 - (
1🐘 sati-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
SN-q 46.2.7.2 - (
2💭🕵️ kusal-ākusalā d, sāvajj-ānavajjā d, hīna-paṇītā d, kaṇha-sukka-sap-paṭibhāgā dhammā)
SN-q 46.2.7.3 - (
3🏹 ārambha-dhātu, nikkama-d, parakkama-d)
SN-q 46.2.7.4 - (
4😁 pīti-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
SN-q 46.2.7.5 - (
5🌊 kāya-passaddhi, citta-passaddhi)
SN-q 46.2.7.6 - (
6🌄 Samatha-nimittaṃ, A-by-agga-nimittaṃ)
SN-q 46.2.7.7 - (
7🛆👁 upekkhā-sam-bojjh-aṅgaṭ-ṭhānīyā dhammā)
+ §2.5 – (5niv⛅hindrances)
“Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
“monks, this body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā,
In the same way, the five hindrances are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
They depend on fuel to continue, and without fuel they don’t continue.
§5.1 – (kāma-c-chando❤️🔥← subha-nimittaṃ)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā kāmacchandassa uppādāya,
the arising of sensual desire,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, subha-nimittaṁ.
There is the sign of beauty.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to that fuels
anuppannassa vā kāmacchandassa uppādāya,
the arising of sensual desire,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
or, when it has arisen, makes it increase and grow.
§5.2 – (byāpādo😠← paṭigha-nimittaṃ)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā byāpādassa uppādāya,
the arising of ill will,
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, paṭigha-nimittaṁ.
There is the sign of irritation.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to that fuels
anuppannassa vā byāpādassa uppādāya,
the arising of ill will,
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
or, when it has arisen, makes it increase and grow.
§5.3 – (thina-middhaṃ🥱← arati, tandi, vijambhitā, Bhatta-sammado, cetaso ca līnattaṃ)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā thinamiddhassa uppādāya,
the arising of dullness and drowsiness,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
or, when they have arisen, makes them increase and grow?
Atthi, bhikkhave, arati tandi vijambhitā
There is discontent, sloth, yawning,
bhattasammado cetaso ca līnattaṁ.
sleepiness after eating, and mental sluggishness.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to them fuels
anuppannassa vā thinamiddhassa uppādāya,
the arising of dullness and drowsiness,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
or, when they have arisen, makes them increase and grow.
§5.4 – (uddhacca-kukkuccaṃ😰←cetaso a-vūpasamo)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā uddhaccakukkuccassa uppādāya,
the arising of restlessness and remorse,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
or, when they have arisen, makes them increase and grow?
Atthi, bhikkhave, cetaso avūpasamo.
There is the unsettled mind.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to that fuels
anuppannassa vā uddhaccakukkuccassa uppādāya,
the arising of restlessness and remorse,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
or, when they have arisen, makes them increase and grow.
§5.5 – (vici-kicchā🤷← vicikicchāṭ-ṭhānīyā dhammā)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannāya vā vicikicchāya uppādāya,
the arising of doubt,
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.
There are Dharmas that are grounds for doubt.
Tattha a-yoniso-manasi-kāra-bahulī-kāro—ayamāhāro
Frequent unwise attention to them fuels
anuppannāya vā vicikicchāya uppādāya,
the arising of doubt,
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
or, when it has arisen, makes it increase and grow.
Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
This body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā,
In the same way, the five hindrances are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
They depend on fuel to continue, and without fuel they don’t continue.
❧
+ §2.7 – (7sb☀️awakening factors)
Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
This body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā,
In the same way, the seven awakening factors are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
They depend on fuel to continue, and without fuel they don’t continue.
§7.1 – (1🐘sati-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā sati-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of remembering and applying Dharma,
uppannassa vā sati-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, sati-sam-bojjh-aṅgaṭṭhānīyā dhammā.
There are Dharmas that are grounds for the awakening factor of remembering and applying Dharma.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā sati-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of remembering and applying Dharma,
uppannassa vā sati-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
§7.2 – (2💭🕵️kusal-ākusalā d, sāvajj-ānavajjā d, hīna-paṇītā d, kaṇha-sukka-sap-paṭibhāgā dhammā)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā dhammavicaya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of investigation of Dharmas,
uppannassa vā dhammavicaya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, kusal-ākusalā dhammā,
There are Dharmas that are skillful and unskillful,
sāvajj-ānavajjā dhammā,
blameworthy and blameless,
hīna-paṇītā dhammā,
inferior and superior,
kaṇha-sukka-sappaṭibhāgā dhammā.
and those on the side of dark and bright.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā dhammavicaya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of investigation of Dharmas,
uppannassa vā dhammavicaya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
§7.3 – (3🏹ārambha-dhātu, nikkama-d, parakkama-d)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā vīriya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of vigor,
uppannassa vā vīriya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave,
There are the elements of
ārambha-dhātu
initiative,
nikkama-dhātu
persistence,
parakkama-dhātu.
and exertion [to finish task].
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā vīriya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of vigor,
uppannassa vā vīriya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
§7.4 – (4😁pīti-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā pīti-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of mental-joy,
uppannassa vā pīti-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, pīti-sam-bojjh-aṅgaṭṭhānīyā dhammā.
There are Dharmas that are grounds for the awakening factor of mental-joy.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā pīti-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of mental-joy,
uppannassa vā pīti-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
§7.5 – (5🌊kāya-passaddhi, citta-passaddhi)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā passaddhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of pacification,
uppannassa vā passaddhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave,
There is
kāya-passaddhi,
pacification of the body
citta-passaddhi.
and of the mind.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to that fuels
anuppannassa vā passaddhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of pacification,
uppannassa vā passaddhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
§7.6 – (6🌄Samatha-nimittaṃ, A-by-agga-nimittaṃ)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā samādhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of undistractible-lucidity,
uppannassa vā samādhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave,
There is the
samatha-nimittaṁ
sign of serenity and the
abyagga-nimittaṁ.
sign of of non-distraction.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā samādhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of undistractible-lucidity,
uppannassa vā samādhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
§7.7 – (7🛆👁upekkhā-sam-bojjh-aṅgaṭ-ṭhānīyā dhammā)
Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā upekkhā-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of equanimous-observation,
uppannassa vā upekkhā-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, upekkhā-sam-bojjh-aṅgaṭṭhānīyā dhammā.
There are Dharmas that are grounds for the awakening factor of equanimous-observation.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā upekkhā-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of equanimous-observation,
uppannassa vā upekkhā-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
This body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā,
In the same way, the seven awakening factors are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī”ti.
They depend on fuel to continue, and without fuel they don’t continue.”
end of section [46.2 - SN 46.2 Kāya: The Body] ❧
+ SN 46.3 Sīla: Ethics (2024 SP-FLUENT translation by frankk derived from B. Sujato )
(
FLIPT version:
SN 46.3 )
SN-q 46.3 - SN 46.3 Sīla: Ethics
SN-q 46.3.0 - (
0👂☸ Bhikkhūnaṃ dhammaṃ sutvā)
SN-q 46.3.1 - (
1🐘 taṃ Dhammaṃ anus-sarati anu-vitakketi)
SN-q 46.3.2 - (
2💭🕵️ taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati)
SN-q 46.3.3 - (
3🏹 āraddhaṃ hoti vīriyaṃ a-sallīnaṃ)
SN-q 46.3.4 - (
4😁 Āraddha-vīriyassa uppajjati pīti nir-āmisā)
SN-q 46.3.5 - (
5🌊 Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati)
SN-q 46.3.6 - (
6🌄 Passaddha-kāyassa sukhino, cittaṃ samādhiyati)
SN-q 46.3.7 - (
7🛆👁 so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
SN-q 46.3.10 - (7 types of fruits, Nirvana)
“Ye te, bhikkhave, bhikkhū sīla-sampannā samādhi-sampannā
“monks, when a monk is accomplished in ethics, undistractible-lucidity,
ñāṇa-sampannā vimutti-sampannā vimutti-ñāṇa-dassana-sampannā,
knowledge, freedom, or the knowledge and vision of freedom,
dassanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
even the sight of them is very helpful, I say.
savanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
Even to hear them, ...
upasaṅkamanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
approach them, ...
payirupāsanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
pay homage to them, ...
anus-satimpāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
recollect them, ...
anupabbajjampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi.
or go forth following them is very helpful, I say.
Taṁ kissa hetu?
Why is that?
§3.0 – (0👂☸Bhikkhūnaṃ dhammaṃ sutvā)
Tathārūpānaṁ, bhikkhave, bhikkhūnaṁ dhammaṁ sutvā
Because after hearing The Dharma of such monks, a monk
dvayena vūpakāsena vūpakaṭṭho viharati— kāya-vūpakāsena ca citta-vūpakāsena ca.
will live withdrawn in both body and mind,
§3.1 – (1🐘taṃ Dhammaṃ anus-sarati anu-vitakketi)
So tathā vūpakaṭṭho viharanto taṁ dhammaṁ anus-sarati anu-vitakketi.
as they recollect and think about that Dharma.
Yasmiṁ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi, sati-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of remembering and applying Dharma;
sati-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
sati-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.2 – (2💭🕵️taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati)
So tathā sato viharanto
As they live remembering and applying [Dharma] in this way they
taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati.
discern-Dharma-with-wisdom, investigate it, evaluate-&-explore, and discriminate.
Yasmiṁ samaye, bhikkhave, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati, dhammavicaya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of investigation of dharmas;
dhammavicaya-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
dhammavicaya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.3 – (3🏹āraddhaṃ hoti vīriyaṃ a-sallīnaṃ)
Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato
As they investigate dharmas with wisdom in this way their
āraddhaṁ hoti vīriyaṁ asallīnaṁ.
vigor is aroused and unflagging.
Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of vigor;
vīriya-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
vīriya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.4 – (4😁Āraddha-vīriyassa uppajjati pīti nir-āmisā)
Āraddhavīriyassa
When they're vigorous [in practicing Dharma],
uppajjati pīti nirāmisā.
spiritual mental-joy arises.
Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pīti-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of mental-joy;
pīti-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
pīti-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.5 – (5🌊Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati)
Pīti-manassa
When the mind is full of mental-joy,
kāyopi passambhati, cittampi passambhati.
the body and mind become pacified.
Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of pacification;
passaddhi-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
passaddhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.6 – (6🌄Passaddha-kāyassa sukhino, cittaṃ samādhiyati)
Passaddha-kāyassa
When the body is pacified
sukhino, cittaṁ samādhiyati.
he experiences [physical] pleasure, and the mind becomes undistractible-&-lucid in samādhi.
Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of undistractible-lucidity;
samādhi-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
samādhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.7 – (7🛆👁so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
So tathā-samāhitaṁ cittaṁ
Their mind which is undistractible-&-lucid,
sādhukaṁ ajjh-upekkhitā hoti.
they thoroughly and equanimously-observe it [with wisdom and right view].
Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhā-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of equanimous-observation;
upekkhā-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
upekkhā-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.
§3.10 – (7 types of fruits, Nirvana)
Evaṁ bhāvitesu kho, bhikkhave, sattasu -sam-bojjh-aṅgesu evaṁ bahulīkatesu satta phalā sattānisaṁsā pāṭikaṅkhā.
When the seven awakening factors are developed and cultivated in this way they can expect seven fruits and benefits.
Katame satta phalā sattānisaṁsā?
What seven?
Diṭṭheva dhamme paṭikacca aññaṁ ārādheti.
They attain enlightenment early on in this very life.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, atha maraṇakāle aññaṁ ārādheti.
If not, they attain enlightenment at the time of death.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.
If not, with the ending of the five lower fetters, they’re nirvana'd between one life and the next.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti.
If not, with the ending of the five lower fetters they’re nirvana'd upon landing.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.
If not, with the ending of the five lower fetters they’re nirvana'd without extra effort.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.
If not, with the ending of the five lower fetters they’re nirvana'd with extra effort.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī.
If not, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Evaṁ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṁ bahulīkatesu ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.
When the seven awakening factors are developed and cultivated in this way these are the seven fruits and benefits they can expect.”
end of section [46.3 - SN 46.3 Sīla: Ethics] ❧
+ SN 46.4 Vattha: Clothes (2024 SP-FLUENT translation by frankk derived from B. Sujato )
(
FLIPT version:
SN 46.4 )
SN-q 46.4 - SN 46.4 Vattha: Clothes
SN-q 46.4.1 - (he abides in any combination of
7sb☀️ factors any time of day he chooses)
SN-q 46.4.2 - (These
7sb☀️ factors can be analyzed within jhāna with
S&S🐘💭 )
SN-q 46.4.3 - (simile of king wearing any clothes he wants, anytime)
SN-q 46.4.4 - (repeat of section before simile: These 7sb factors can be analyzed within jhāna)
Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhavo”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Sattime, āvuso, bojjhaṅgā.
“There are these seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, vigor, mental-joy, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, āvuso, satta bojjhaṅgā.
These are the seven awakening factors.
§4.1 – (he abides in any combination of7sb☀️factors any time of day he chooses)
Imesaṁ khvāhaṁ, āvuso, sattannaṁ bojjhaṅgānaṁ
Friends,
yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ,
In the morning,
tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi;
I live in whichever of these seven awakening factors I want.
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ,
At midday,
tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi;
I live in whichever of these seven awakening factors I want.
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ,
and in the evening,
tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi.
I live in whichever of these seven awakening factors I want.
§4.2 – (These7sb☀️factors can be analyzed within jhāna withS&S🐘💭)
Satisambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of remembering and applying Dharma,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi
And if it subsides in me I understand the specific reason it subsides.
…pe…
… (repeat for awakening factors 2💭🕵️ ... 6🌄 )
upekkhāsambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of equanimous-observation,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.
And if it subsides I understand the specific reason it subsides.
§4.3 – (simile of king wearing any clothes he wants, anytime)
Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa.
Suppose that a ruler or their minister had a chest full of garments of different colors.
So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya;
In the morning, they’d don whatever pair of garments they wanted.
yaññadeva dussayugaṁ ākaṅkheyya majjhanhikaṁ samayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikaṁ samayaṁ pārupeyya;
At midday, ...
yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya.
and in the evening, they’d don whatever pair of garments they wanted.
§4.4 – (repeat of section before simile: These 7sb factors can be analyzed within jhāna)
Evameva khvāhaṁ, āvuso, imesaṁ sattannaṁ bojjhaṅgānaṁ
In the same way,
yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ,
in the morning,
tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi;
...
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ,
at midday,
tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi;
...
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ,
and in the evening,
tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi.
I live in whichever of these seven awakening factors I want.
Satisambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of remembering and applying Dharma,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi
And if it subsides I understand the specific reason it subsides.
…pe…
… (repeat for awakening factors 2💭🕵️ ... 6🌄 )
upekkhāsambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of equanimous-observation,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmī”ti.
And if it subsides I understand the specific reason it subsides.”
end of section [46.4 - SN 46.4 Vattha: Clothes] ❧
5. Bhikkhusutta
5. A Monk
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti.
“Sir, they speak of the ‘awakening factors’.
Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?
How are the awakening factors defined?”
“Bodhāya saṃvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti.
“monk, they’re called awakening factors because they lead to awakening.
Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
tassime satta bojjhaṅge bhāvayato
“When these factors for awakening are developed,
kām-āsavāpi cittaṃ vimuccati,
the mind is released from the effluent of sensuality,
bhav-āsavāpi cittaṃ vimuccati,
the mind is released from the effluent of becoming,
avijj-āsavāpi cittaṃ vimuccati.
the mind is released from the effluent of ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘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.’
Bodhāya saṃvattantīti, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti.
They’re called awakening factors because they lead to awakening.”
SN 46.6 Kuṇḍaliya: Kuṇḍaliya
6. Kuṇḍaliyasutta
6. Kuṇḍaliya
Ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.
At one time the Buddha was staying near Sāketa in the deer part at the Añjana Wood.
Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kuṇḍaliyo paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahamasmi, bho gotama, ārāmanissayī parisāvacaro.
“Master Gotama, I like to hang around the monasteries and visit the assemblies.
Tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti—
When I’ve finished breakfast, it’s my habit to
ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi.
wander from monastery to monastery, from park to park.
So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathente upārambhānisaṃsañca:
There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault.
‘bhavaṃ pana gotamo kimānisaṃso viharatī’”ti?
But what benefit does Master Gotama live for?”
“Vijjāvimuttiphalānisaṃso kho, kuṇḍaliya, tathāgato viharatī”ti.
“The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill knowledge and freedom?”
“Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
“The seven awakening factors.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the seven awakening factors?”
“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.
“The four kinds of rememberfulness meditation.”
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the four kinds of rememberfulness meditation?”
“Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti.
“The three kinds of good conduct.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the three kinds of good conduct?”
“Indriyasaṃvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.
“Sense restraint.
Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūretīti?
And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct?
Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti.
A monk sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed.
Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso.
But if they see a disagreeable sight they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will.
Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Puna caparaṃ, kuṇḍaliya, bhikkhu sotena saddaṃ sutvā … pe …
Furthermore, a monk hears an agreeable sound with the ear …
ghānena gandhaṃ ghāyitvā … pe …
smells an agreeable odor with the nose …
jivhāya rasaṃ sāyitvā … pe …
tastes an agreeable flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …
feels an agreeable touch with the body …
manasā dhammaṃ viññāya manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti.
knows an agreeable thought with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed.
Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso.
But if they know a disagreeable thought they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will.
Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
When a monk’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights,
Sotena saddaṃ sutvā … pe …
sounds,
ghānena gandhaṃ ghāyitvā … pe …
smells,
jivhāya rasaṃ sāyitvā … pe …
tastes,
kāyena phoṭṭhabbaṃ phusitvā … pe …
touches,
manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
and thoughts.
Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūreti.
That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.
Kathaṃ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti?
And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of rememberfulness meditation?
Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti.
A monk gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind.
Evaṃ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.
That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of rememberfulness meditation.
Kathaṃ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?
And how are the four kinds of rememberfulness meditation developed and cultivated so as to fulfill the seven awakening factors?
Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
They meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.
That’s how the four kinds of rememberfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.
Kathaṃ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
Evaṃ vutte, kuṇḍaliyo paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Kuṇḍaliya said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena 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 Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
end of section [46.6 - SN 46.6 Kuṇḍaliya: Kuṇḍaliya] ❧
SN 46.7 Kūṭāgāra: A Bungalow
“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā;
“monks, the rafters of a bungalow all slant, slope, and incline to the peak.
evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the seven awakening factors slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the seven awakening factors slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the seven awakening factors slants, slopes, and inclines to nirvana.”
SN 46.8 Upavāna: With Upavāna
8. Upavānasutta
8. With Upavāna
Ekaṃ samayaṃ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṃ viharanti ghositārāme.
At one time the venerables Upavāna and Sāriputta were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Upavāna and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ upavānaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Upavāna:
“Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti?
“Reverend Upavāna, can a monk know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease?”
“Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti.
“They can, Reverend Sāriputta.
“Satisambojjhaṅgaṃ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃ katvā manasi karomi, no ca līnan’ti … pe …
As a monk rouses up the awakening factor of rememberfulness, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’ …
upekkhāsambojjhaṅgaṃ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃ katvā manasi karomi, no ca līnan’”ti.
As they rouse up the awakening factor of equanimous-observation, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’
“Evaṃ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti.
That’s how a monk can know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease.”
SN 46.9 Paṭhamauppanna: Arisen (1st)
9. Paṭhamauppannasutta
9. Arisen (1st)
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
“monks, these seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
These seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”
SN 46.10 Dutiyauppanna: Arisen (2nd)
10. Dutiyauppannasutta
10. Arisen (2nd)
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā.
“monks, these seven awakening factors don’t arise to be developed and cultivated apart from the Holy One’s training.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
These seven awakening factors don’t arise to be developed and cultivated apart from the Holy One’s training.”
end of section [46..1.. - SN 46 vagga 1 Pabbata: Mountains] ❧
+ § – SN 46 vagga 2 Gilāna: Sick+ all - all
SN 46.11 Pāṇa: Living Creatures
“Seyyathāpi, bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti—
“monks, living creatures engage in the four postures:
kālena gamanaṃ, kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti;
sometimes walking, sometimes standing, sometimes sitting, sometimes lying down. They do so depending on the earth and grounded on the earth.
evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti.
In the same way, a monk develops and cultivates the seven awakening factors depending on and grounded on ethics.
Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti?
And how does a monk develop the seven awakening factors depending on and grounded on ethics?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk develops and cultivates the seven awakening factors depending on and grounded on ethics.”
SN 46.12 Paṭhamasūriyūpama: The Simile of the Sun (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ nimittaṃ, yadidaṃ—kalyāṇamittatā.
In the same way, for a monk good friendship is the forerunner and precursor of the arising of the seven awakening factors.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk with good friends can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti?
And how does a monk with good friends develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the seven awakening factors.”
SN 46.13 Dutiyasūriyūpama: The Simile of the Sun (2nd)
13. Dutiyasūriyūpamasutta
13. The Simile of the Sun (2nd)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—yonisomanasikāro.
In the same way, for a monk proper attention is the forerunner and precursor of the arising of the seven awakening factors.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a monk with proper attention develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with proper attention develops and cultivates the seven awakening factors.”
SN 46.14 Paṭhamagilāna: Sick (1st)
14. Paṭhamagilānasutta
14. Sick (1st)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahākassapaṃ etadavoca:
Then in the late afternoon, the Buddha came out of retreat, went to Venerable Mahākassapa, sat down on the seat spread out, and said to him:
“Kacci te, kassapa, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Kassapa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti.
“Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.”
“Taggha, bhagavā, bojjhaṅgā;
“Indeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaṅgā”ti.
Indeed, Holy One, these are awakening factors!”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi.
Satisfied, Venerable Mahākassapa was happy with what the Buddha said.
Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā.
And that’s how he recovered from that illness.
Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti.
SN 46.15 Dutiyagilāna: Sick (2nd)
15. Dutiyagilānasutta
15. Sick (2nd)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Mahāmoggallāna was staying on the Vulture’s Peak mountain, and he was sick, suffering, gravely ill.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:
Then in the late afternoon, the Buddha came out of retreat, went to Venerable Moggallāna, sat down on the seat spread out, and said to him:
“Kacci te, moggallāna, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Moggallāna, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti.
“Moggallāna, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.”
“Taggha, bhagavā, bojjhaṅgā;
“Indeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaṅgā”ti.
Indeed, Holy One, these are awakening factors!”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandi.
Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said.
Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā.
And that’s how he recovered from that illness.
Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti.
SN 46.16 Tatiyagilāna: Sick (3rd)
16. Tatiyagilānasutta
16. Sick (3rd)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time he was sick, suffering, gravely ill.
Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahācundaṃ bhagavā etadavoca:
Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“paṭibhantu taṃ, cunda, bojjhaṅgā”ti.
“Cunda, express your understanding of the awakening factors.”
“Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti.
“Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.”
“Taggha, cunda, bojjhaṅgā;
“Indeed, Cunda, these are awakening factors!
taggha, cunda, bojjhaṅgā”ti.
Indeed, Cunda, these are awakening factors!”
Idamavocāyasmā cundo.
This is what Cunda said,
Samanuñño satthā ahosi.
and the teacher approved.
Vuṭṭhahi ca bhagavā tamhā ābādhā.
And that’s how the Buddha recovered from that illness.
Tathāpahīno ca bhagavato so ābādho ahosīti.
SN 46.17 Pāraṅgama: Going to the Far Shore
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
“monks, when these seven awakening factors are developed and cultivated they lead to going from the near shore to the far shore.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantīti.
These seven awakening factors, when developed and cultivated, lead to going from the near shore to the far shore.
(verse)
Appakā te manussesu,
Few are those among humans
ye janā pāragāmino;
who cross to the far shore.
Athāyaṃ itarā pajā,
The rest just run
tīramevānudhāvati.
around on the near shore.
Ye ca kho sammadakkhāte,
When The Dharma is well explained,
dhamme dhammānuvattino;
those who practice accordingly
Te janā pāramessanti,
are the ones who will cross over
maccudheyyaṃ suduttaraṃ.
Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,
Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;
an astute person should develop the bright.
Okā anokamāgamma,
Leaving home behind
viveke yattha dūramaṃ.
for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
you should try to find delight there,
hitvā kāme akiñcano;
having left behind sensual pleasures.
Pariyodapeyya attānaṃ,
With no possessions, an astute person
cittaklesehi paṇḍito.
should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,
And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;
in the awakening factors;
Ādānappaṭinissagge,
letting go of attachments,
anupādāya ye ratā;
they delight in not grasping.
Khīṇāsavā jutimanto,
With defilements ended, brilliant,
te loke parinibbutā”ti.
they are nirvana'd in this world.”
❧
SN 46.18 Viraddha: Missed Out
18. Viraddhasutta
18. Missed Out
“Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
“monks, whoever has missed out on the seven awakening factors has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has undertaken the seven awakening factors has undertaken the noble path to the complete ending of suffering.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has missed out on these seven awakening factors has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken these seven awakening factors has undertaken the noble path to the complete ending of suffering.”
19. Ariyasutta
19. Noble
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya.
“monks, when these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā”ti.
When these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”
SN 46.20 Nibbidā: disenchantment
20. Nibbidāsutta
20. disenchantment
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
“monks, the seven awakening factors, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These seven awakening factors, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
end of section [46..2.. - SN 46 vagga 2 Gilāna: Sick] ❧
+ § – SN 46 vagga 3 Udāyi: With Udāyī+ all - all
3. Udāyivagga
3. With Udāyī
SN 46.21 Bodhāya: To Awakening
21. Bodhāyasutta
21. To Awakening
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘Bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti.
“Sir, they speak of the ‘awakening factors’.
Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?
How are the awakening factors defined?”
“‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti.
“monk, they’re called awakening factors because they lead to awakening.
Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti.
They’re called awakening factors because they lead to awakening.”
SN 46.22 Bojjhaṅgadesanā: A Teaching on the Awakening Factors
22. Bojjhaṅgadesanāsutta
22. A Teaching on the Awakening Factors
“Satta vo, bhikkhave, bojjhaṅge desessāmi;
“monks, I will teach you the seven awakening factors.
taṃ suṇātha.
Listen …
Katame ca, bhikkhave, satta bojjhaṅgā?
And what are the seven awakening factors?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā”ti.
These are the seven awakening factors.”
SN 46.23 Ṭhāniya: Grounds
23. Ṭhāniyasutta
23. Grounds
“Kāmarāgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati.
“monks, when you frequently attend improperly on things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows.
Byāpādaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for ill will, ill will arises, and once arisen it increases and grows.
Thinamiddhaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for dullness and drowsiness, dullness and drowsiness arise, and once arisen they increase and grow.
Uddhaccakukkuccaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for restlessness and remorse, restlessness and remorse arise, and once arisen they increase and grow.
Vicikicchāṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for doubt, doubt arises, and once arisen it increases and grows.
Satisambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe …
When you frequently attend properly on things that are grounds for the awakening factor of rememberfulness, the awakening factor of rememberfulness arises, and once arisen it’s developed to perfection. …
upekkhāsambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
When you frequently attend properly on things that are grounds for the awakening factor of equanimous-observation, the awakening factor of equanimous-observation arises, and once arisen it’s developed to perfection.”
SN 46.24 Ayonisomanasikāra: Improper Attention
24. Ayonisomanasikārasutta
24. Improper Attention
“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati;
“monks, when you attend improperly, sensual desire,
anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati;
ill will,
anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati;
dullness and drowsiness,
anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati;
restlessness and remorse,
anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati;
and doubt arise, and once arisen they increase and grow.
anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati … pe … anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.
And the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation don’t arise, or if they’ve already arisen, they cease.
Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati;
When you attend properly, sensual desire,
anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati;
ill will,
anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati;
dullness and drowsiness,
anuppannañceva uddhaccakukkuccaṃ nuppajjati, uppannañca uddhaccakukkuccaṃ pahīyati;
restlessness and remorse,
anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.
and doubt don’t arise, or if they’ve already arisen they’re given up.
Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe … anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
And the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation arise, and once they’ve arisen, they’re developed to perfection.”
SN 46.25 Aparihāniya: Non-decline
25. Aparihāniyasutta
25. Non-decline
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi;
“monks, I will teach you seven dharmas that guard against decline.
taṃ suṇātha.
Listen …
Katame ca, bhikkhave, satta aparihāniyā dhammā?
And what are the seven dharmas that guard against decline?
Yadidaṃ—
satta bojjhaṅgā.
They are the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta aparihāniyā dhammā”ti.
These are the seven dharmas that guard against decline.”
SN 46.26 Taṇhakkhaya: The Ending of Craving
26. Taṇhakkhayasutta
26. The Ending of Craving
“Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha.
“monks, you should develop the path and the practice that leads to the ending of craving.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati?
And what is the path and the practice that leads to the ending of craving?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo”ti.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:
When he said this, Udāyī said to him:
“kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṃ bahulīkatā taṇhakkhayāya saṃvattantī”ti?
“Sir, how are the seven awakening factors developed and cultivated so as to lead to the ending of craving?”
“Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
“Udāyī, it’s when a monk develops the awakening factor of rememberfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
Tassa satisambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati.
As they do so, craving is given up.
Taṇhāya pahānā kammaṃ pahīyati.
When craving is given up, deeds are given up.
Kammassa pahānā dukkhaṃ pahīyati … pe …
When deeds are given up, suffering is given up. …
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
A monk develops the awakening factor of equanimous-observation, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
Tassa upekkhāsambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati
As they do so, craving is given up.
taṇhāya pahānā kammaṃ pahīyati.
When craving is given up, deeds are given up.
Kammassa pahānā dukkhaṃ pahīyati.
When deeds are given up, suffering is given up.
Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo”ti.
And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends.”
SN 46.27 Taṇhānirodha: The Cessation of Craving
27. Taṇhānirodhasutta
27. The Cessation of Craving
“Yo, bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha.
“monks, you should develop the path and the practice that leads to the cessation of craving.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṃvattati?
And what is the path and the practice that leads to the cessation of craving?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā taṇhānirodhāya saṃvattanti?
And how are the seven awakening factors developed and cultivated so as to lead to the cessation of craving?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā taṇhānirodhāya saṃvattantī”ti.
This is how the seven awakening factors are developed and cultivated so as to lead to the cessation of craving.”
SN 46.28 Nibbedhabhāgiya: Helping Penetration
28. Nibbedhabhāgiyasutta
28. Helping Penetration
“Nibbedhabhāgiyaṃ vo, bhikkhave, maggaṃ desessāmi;
“monks, I will teach you a path that helps penetration.
taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, nibbedhabhāgiyo maggo?
And what is the path that helps penetration?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo”ti.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:
When he said this, Udāyī said to him:
“kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṃ bahulīkatā nibbedhāya saṃvattantī”ti?
“Sir, how are the seven awakening factors developed and cultivated so as to lead to penetration?”
“Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
“Udāyī, it’s when a monk develops the awakening factor of rememberfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
So satisambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti;
With a mind that has developed the awakening factor of rememberfulness, they penetrate and shatter the mass of greed,
anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti;
the mass of hate,
anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti … pe …
and the mass of delusion for the first time. …
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
A monk develops the awakening factor of equanimous-observation, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
So upekkhāsambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti;
With a mind that has developed the awakening factor of equanimous-observation, they penetrate and shatter the mass of greed,
anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti;
the mass of hate,
anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti.
and the mass of delusion for the first time.
Evaṃ bhāvitā kho, udāyi, satta bojjhaṅgā evaṃ bahulīkatā nibbedhāya saṃvattantī”ti.
This is how are the seven awakening factors are developed and cultivated so as to lead to penetration.”
SN 46.29 Ekadhamma: One Thing
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yo evaṃ bhāvito bahulīkato saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattati, yathayidaṃ, bhikkhave, satta bojjhaṅgā.
“monks, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti?
And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that are prone to being fettered?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti.
That’s how the seven awakening factors are developed and cultivated so as to lead to giving up the things that are prone to being fettered.
Katame ca, bhikkhave, saṃyojanīyā dhammā?
And what are the things that are prone to being fettered?
Cakkhu, bhikkhave, saṃyojanīyo dhammo.
The eye is something that’s prone to being fettered.
Etthete uppajjanti saṃyojanavinibandhā ajjhosānā … pe …
This is where these fetters, shackles, and attachments arise.
jivhā saṃyojanīyā dhammā.
The ear … nose … tongue … body …
Etthete uppajjanti saṃyojanavinibandhā ajjhosānā … pe …
mano saṃyojanīyo dhammo.
mind is something that’s prone to being fettered.
Etthete uppajjanti saṃyojanavinibandhā ajjhosānā.
This is where these fetters, shackles, and attachments arise.
Ime vuccanti, bhikkhave, saṃyojanīyā dhammā”ti.
These are called the things that are prone to being fettered.”
SN 46.30 Udāyi: With Udāyī
30. Udāyisutta
30. With Udāyī
Ekaṃ samayaṃ bhagavā sumbhesu viharati setakaṃ nāma sumbhānaṃ nigamo.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka.
Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca:
Then Venerable Udāyī went up to the Buddha … and said to him:
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca.
How helpful my love and respect for the Buddha have been, and my sense of conscience and prudence.
Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena abahukato saṃghena.
For when I was still a layman, I wasn’t helped much by The Dharma or the Saṅgha.
So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito.
But when I considered my love and respect for the Buddha, and my sense of conscience and prudence, I went forth from the lay life to homelessness.
Tassa me bhagavā dhammaṃ desesi:
The Buddha taught me the Dhamma:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …
Such is feeling …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.
Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho;
I comprehended The Dharma; I acquired the path.
yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi.
‘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.’
Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
I acquired the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi … pe …
upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
When developed and cultivated as I’m living in such a way, they will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi.
‘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.’
Ayaṃ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
This is the path that I acquired. When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmī”ti.
‘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.’”
“Sādhu sādhu, udāyi.
“Good, good, Udāyī!
Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathā tvaṃ:
For that is indeed the path that you acquired. When developed and cultivated as you’re living in such a way, it will bring you to such a state that you will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissasī”ti.
‘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.’”
end of section [46..3.. - SN 46 vagga 3 Udāyi: With Udāyī] ❧
+ § – SN 46 vagga 4 Nīvaraṇa: Hindrances+ all - all
4. Nīvaraṇavagga
4. Hindrances
SN 46.31 Paṭhamakusala: Skillful (1st)
31. Paṭhamakusalasutta
31. Skillful (1st)
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.
“monks, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in diligence and meet at diligence, and diligence is said to be the best of them.
Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk who is diligent can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a diligent monk develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a diligent monk develops and cultivates the seven awakening factors.”
SN 46.32 Dutiyakusala: Skillful (2nd)
32. Dutiyakusalasutta
32. Skillful (2nd)
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṃ dhammānaṃ aggamakkhāyati.
“monks, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in proper attention and meet at proper attention, and proper attention is said to be the best of them.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a monk with proper attention develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with proper attention develops and cultivates the seven awakening factors.”
SN 46.33 Upakkilesa: Corruptions
33. Upakkilesasutta
33. Corruptions
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
“monks, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Katame pañca?
What five?
Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
Iron,
Lohaṃ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ … pe …
copper,
tipu, bhikkhave, jātarūpassa upakkileso … pe …
tin,
sīsaṃ, bhikkhave, jātarūpassa upakkileso … pe …
lead,
sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
and silver.
Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya.
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of defilements.
Katame pañca?
What five?
Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya … pe …
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, bhikkhave, pañca cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāyā”ti.
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of defilements.”
SN 46.34 Anupakkilesa: Not Corruptions
34. Anupakkilesasutta
34. Not Corruptions
“Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
“monks, these seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”
SN 46.35 Ayonisomanasikāra: Improper Attention
35. Ayonisomanasikārasutta
35. Improper Attention
“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī”ti.
“monks, when you attend improperly, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow.”
SN 46.36 Yonisomanasikāra: Proper Attention
36. Yonisomanasikārasutta
36. Proper Attention
“Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe … anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
“monks, when you attend properly, the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation arise, and once they’ve arisen, they’re developed to perfection.”
37. Buddhisutta
37. Growth
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattanti.
“monks, when the seven awakening factors are developed and cultivated they lead to growth and progress.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattantī”ti.
When these seven awakening factors are developed and cultivated they lead to growth and progress.”
SN 46.38 Āvaraṇanīvaraṇa: Obstacles
38. Āvaraṇanīvaraṇasutta
38. Obstacles
“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.
“monks, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom.
Katame pañca?
What five?
Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo.
Sensual desire,
Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo.
ill will,
Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ.
dullness and drowsiness,
Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ.
restlessness and remorse,
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.
and doubt.
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.
These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom.
Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
There are these seven awakening factors that are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantīti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.
monks, sometimes a monk pays heed, pays attention, engages wholeheartedly, and lends an ear to The Dharma. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.
Katame pañca nīvaraṇā tasmiṃ samaye na honti?
What are the five hindrances that are absent?
Kāmacchandanīvaraṇaṃ tasmiṃ samaye na hoti, byāpādanīvaraṇaṃ tasmiṃ samaye na hoti, thinamiddhanīvaraṇaṃ tasmiṃ samaye na hoti, uddhaccakukkuccanīvaraṇaṃ tasmiṃ samaye na hoti, vicikicchānīvaraṇaṃ tasmiṃ samaye na hoti.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imassa pañca nīvaraṇā tasmiṃ samaye na honti.
These are the five hindrances that are absent.
Katame satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti?
And what are the seven awakening factors that are developed to perfection?
Satisambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati … pe … upekkhāsambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.
These are the seven awakening factors that are developed to perfection.
Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantī”ti.
Sometimes a monk pays heed, pays attention, engages wholeheartedly, and lends an ear to The Dharma. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.”
39. Rukkhasutta
39. Trees
“Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti.
“monks, there are large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.
Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti?
And what are those large trees with tiny seeds and big trunks?
Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano—
The bodhi, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and wood apple.
ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti.
These are the large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.
Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti.
In the same way, take some people from good families who have gone forth from the lay life to homelessness, abandoning sensual pleasures. But beset by sensual pleasures that are similar, or even worse, they break apart, collapse, and fall.
Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
There are these five obstacles and hindrances, parasites of the mind that weaken wisdom.
Katame pañca?
What five?
Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.
Sensual desire,
Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.
ill will,
Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ.
dullness and drowsiness,
Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ.
restlessness and remorse,
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
and doubt.
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.
Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”
SN 46.40 Nīvaraṇa: Hindrances
40. Nīvaraṇasutta
40. Hindrances
“Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.
“monks, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of anguish, and they don’t lead to nirvana.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Byāpādanīvaraṇaṃ, bhikkhave … pe …
thinamiddhanīvaraṇaṃ, bhikkhave … pe …
uddhaccakukkuccanīvaraṇaṃ, bhikkhave … pe …
vicikicchānīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ.
Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.
These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of anguish, and they don’t lead to nirvana.
Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā.
These seven awakening factors are creators of sight, vision, and knowledge. They grow wisdom, they’re on the side of solace, and they lead to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko … pe … upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā”ti.
These seven awakening factors are creators of sight, vision, and knowledge. They grow wisdom, they’re on the side of solace, and they lead to nirvana.”
end of section [46..4.. - SN 46 vagga 4 Nīvaraṇa: Hindrances] ❧
+ § – SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch+ all - all
5. Cakkavattivagga
5. A Wheel Turning Monarch
SN 46.41 Vidhā: Discriminations
41. Vidhāsutta
41. Discriminations
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā.
“monks, all the ascetics and brahmins in the past who have given up the three discriminations have done so by developing and cultivating the seven awakening factors.
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the future who will give up the three discriminations will do so by developing and cultivating the seven awakening factors.
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the present who are giving up the three discriminations do so by developing and cultivating the seven awakening factors.
Katamesaṃ sattannaṃ bojjhaṅgānaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu … pe …
All the ascetics and brahmins in the past …
pajahissanti … pe …
future …
pajahanti, sabbe te imesaṃyeva sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā”ti.
and present who give up the three discriminations do so by developing and cultivating the seven awakening factors.”
SN 46.42 Cakkavatti: A Wheel Turning Monarch
42. Cakkavattisutta
42. A Wheel Turning Monarch
“Rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hoti.
“monks, when a Wheel Turning Monarch appears seven treasures appear.
Katamesaṃ sattannaṃ?
What seven?
Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti.
The wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor.
Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṃ sattannaṃ ratanānaṃ pātubhāvo hoti.
When a Wheel Turning Monarch appears these seven treasures appear.
Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hoti.
When a Realized One, a perfected one, a fully awakened Buddha appears the seven treasures of the awakening factors appear.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa ratanassa pātubhāvo hoti … pe … upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti.
The treasures of the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṃ sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hotī”ti.
When a Realized One, a perfected one, a fully awakened Buddha appears these seven treasures of the awakening factors appear.”
SN 46.43 Māra: About Māra
43. Mārasutta
43. About Māra
“Mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi;
“monks, I will teach you a path for crushing Māra’s army.
taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, mārasenappamaddano maggo?
And what is that path?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ayaṃ kho, bhikkhave, mārasenappamaddano maggo”ti.
This is the path for crushing Māra’s army.”
SN 46.44 Duppañña: Witless
44. Duppaññasutta
44. Witless
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘duppañño eḷamūgo, duppañño eḷamūgo’ti, bhante, vuccati.
“Sir, they speak of ‘a witless idiot’.
Kittāvatā nu kho, bhante, ‘duppañño eḷamūgo’ti vuccatī”ti?
How is a witless idiot defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccati.
“monk, they’re called a witless idiot because they haven’t developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccatī”ti.
They’re called a witless idiot because they haven’t developed and cultivated these seven awakening factors.”
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SN 46.45 Paññavanta: Wise
45. Paññavantasutta
45. Wise
“‘Paññavā aneḷamūgo, paññavā aneḷamūgo’ti, bhante, vuccati.
“Sir they speak of a person who is ‘wise, no idiot’.
Kittāvatā nu kho, bhante, ‘paññavā aneḷamūgo’ti vuccatī”ti?
How is a person who is wise, no idiot defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccati.
“monk, they’re called wise, no idiot because they’ve developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccatī”ti.
They’re called wise, no idiot because they’ve developed and cultivated these seven awakening factors.”
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46. Daliddasutta
46. Poor
“‘Daliddo, daliddo’ti, bhante, vuccati.
“Sir, they speak of someone who is ‘poor’.
Kittāvatā nu kho, bhante, ‘daliddo’ti vuccatī”ti?
How is a poor person defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati.
“monk, they’re called poor because they haven’t developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccatī”ti.
They’re called poor because they haven’t developed and cultivated these seven awakening factors.”
SN 46.47 Adalidda: Prosperous
47. Adaliddasutta
47. Prosperous
“‘Adaliddo, adaliddo’ti, bhante, vuccati.
“Sir, they speak of someone who is ‘prosperous’.
Kittāvatā nu kho, bhante, ‘adaliddo’ti vuccatī”ti?
How is a prosperous person defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccati.
“monk, they’re called prosperous because they’ve developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccatī”ti.
They’re called prosperous because they’ve developed and cultivated these seven awakening factors.”
48. Ādiccasutta
48. The Sun
“Ādiccassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ.
“monks, the dawn is the forerunner and precursor of the sunrise.
Evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—kalyāṇamittatā.
In the same way, for a monk good friendship is the forerunner and precursor of the arising of the seven awakening factors.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk with good friends can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a monk with good friends develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the seven awakening factors.”
SN 46.49 Ajjhattikaṅga: Interior
49. Ajjhattikaṅgasutta
49. Interior
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ—bhikkhave, yonisomanasikāro.
“Taking into account interior factors, monks, I do not see a single one that gives rise to the seven awakening factors like proper attention. …”
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
SN 46.50 Bāhiraṅga: Exterior
50. Bāhiraṅgasutta
50. Exterior
“Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ—bhikkhave, kalyāṇamittatā.
“Taking into account exterior factors, monks, I do not see a single one that gives rise to the seven awakening factors like good friendship. …”
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
end of section [46..5.. - SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch] ❧
+ § – SN 46 vagga 6 Sākaccha: Discussion+ all - all
6. Sākacchavagga
6. Discussion
SN 46.51 Āhāra: Nourishing
51. Āhārasutta
51. Nourishing
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcannañca, bhikkhave, nīvaraṇānaṃ sattannañca bojjhaṅgānaṃ āhārañca anāhārañca desessāmi;
“monks, I will teach you what fuels and what starves the five hindrances and the seven awakening factors.
taṃ suṇātha.
Listen …
Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, subhanimittaṃ.
There is the aspect of beauty.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, paṭighanimittaṃ.
There is the aspect of repulsion.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
fuels the arising of ill will, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
And what fuels the arising of dullness and drowsiness, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ.
There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
fuels the arising of dullness and drowsiness, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
And what fuels the arising of restlessness and remorse, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, cetaso avūpasamo.
There is the unsettled mind.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
fuels the arising of restlessness and remorse, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.
There are things that are grounds for doubt.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to them
ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
fuels the arising of doubt, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of rememberfulness, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rememberfulness.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of rememberfulness, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of investigation of dharmas, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.
There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of investigation of dharmas, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of energy, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
There are the elements of initiative, persistence, and exertion.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of energy, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of rapture, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rapture.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of rapture, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of pacification, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, kāyappassaddhi cittappassaddhi.
There is pacification of the body and of the mind.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of pacification, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.
There are aspects of things that are serene and free from distraction.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of equanimous-observation, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of equanimous-observation.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of equanimous-observation, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, asubhanimittaṃ.
There is the aspect of ugliness.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
And what starves the arising of ill will, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, mettācetovimutti.
There is the heart’s release by love.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
starves the arising of ill will, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
And what starves the arising of dullness and drowsiness, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
There are the elements of initiative, persistence, and exertion.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
starves the arising of dullness and drowsiness, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
And what starves the arising of restlessness and remorse, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, cetaso vūpasamo.
There is the settled mind.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
starves the arising of restlessness and remorse, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
And what starves the arising of doubt, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.
There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
starves the arising of doubt, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of rememberfulness, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rememberfulness.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of rememberfulness, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of investigation of dharmas, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.
There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of investigation of dharmas, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of energy, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
There are the elements of initiative, persistence, and exertion.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of energy, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of rapture, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rapture.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of rapture, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of pacification, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, kāyappassaddhi cittappassaddhi.
There is pacification of the body and of the mind.
Tattha amanasikārabahulīkāro—
Not frequently attending to that
ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of pacification, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.
There are aspects of things that are serene and free from distraction.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of equanimous-observation, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of equanimous-observation.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā”ti.
starves the arising of the awakening factor of equanimous-observation, or, when it has arisen, starves its development to perfection.”
end of section [46.51 - SN 46.51 Āhāra: Nourishing] ❧
SN 46.52 Pariyāya: Is There a Way?
52. Pariyāyasutta
52. Is There a Way?
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.
“It’s too early to wander for alms in Sāvatthī.
Yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the monastery of the wanderers who follow other paths?”
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti:
“Reverends, the ascetic Gotama teaches his disciples like this:
‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
‘monks, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’
Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema:
We too teach our disciples:
‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’
Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ—dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu;
Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:
They got up from their seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū sāvatthiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
‘atthi panāvuso, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti.
‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti?
And what is the way in which the five hindrances become ten?
Yadapi, bhikkhave, ajjhattaṃ kāmacchando tadapi nīvaraṇaṃ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṃ.
Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance.
‘Kāmacchandanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ byāpādo tadapi nīvaraṇaṃ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṃ.
Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance.
‘Byāpādanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold.
Yadapi, bhikkhave, thinaṃ tadapi nīvaraṇaṃ, yadapi middhaṃ tadapi nīvaraṇaṃ.
Dullness is a hindrance; and drowsiness is also a hindrance.
‘Thinamiddhanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold.
Yadapi, bhikkhave, uddhaccaṃ tadapi nīvaraṇaṃ, yadapi kukkuccaṃ tadapi nīvaraṇaṃ.
Restlessness is a hindrance; and remorse is also a hindrance.
‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ.
Doubt about internal things is a hindrance; and doubt about external things is also a hindrance.
‘Vicikicchānīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold.
Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti.
This is the way in which the five hindrances become ten.
Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa honti?
And what is the way in which the seven awakening factors become fourteen?
Yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.
rememberfulness of internal things is the awakening factor of rememberfulness; and rememberfulness of external things is also the awakening factor of rememberfulness.
‘Satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the awakening factor of rememberfulness’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo.
Investigating, exploring, and inquiring into internal things with wisdom is the awakening factor of investigation of dharmas; and investigating, exploring, and inquiring into external things with wisdom is also the awakening factor of investigation of dharmas.
‘Dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the awakening factor of investigation of dharmas’ becomes twofold.
Yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo.
Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy.
‘Vīriyasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.
Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo.
Rapture while directing-thought and evaluation is the awakening factor of rapture; and rapture without directing-thought and evaluation is also the awakening factor of rapture.
‘Pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.
Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo.
Physical pacification is the awakening factor of pacification; and mental pacification is also the awakening factor of pacification.
‘Passaddhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of pacification’ becomes twofold.
Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo.
undistractible-lucidity while directing-thought and evaluation is the awakening factor of undistractible-lucidity; and undistractible-lucidity without directing-thought and evaluation is also the awakening factor of undistractible-lucidity.
‘Samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of undistractible-lucidity’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.
equanimous-observation for internal things is the awakening factor of equanimous-observation; and equanimous-observation for external things is also the awakening factor of equanimous-observation.
‘Upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of equanimous-observation’ becomes twofold.
Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasā”ti.
This is the way in which the seven awakening factors become fourteen.”
end of section [46.52 - SN 46.52 Pariyāya: Is There a Way?] ❧
53. Aggisutta
53. Fire
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
(Pariyāyasuttasadisaṃ.)
(The same as the previous discourse.)
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
‘yasmiṃ, āvuso, samaye līnaṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāya?
‘Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time?
Yasmiṃ panāvuso, samaye uddhataṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāyā’ti?
Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Yasmiṃ, bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya.
When the mind is sluggish, it’s the wrong time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.
Because it’s hard to stimulate a sluggish mind with these things.
Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa.
Suppose someone wanted to make a small fire flare up.
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya;
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it,
bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletun”ti?
could they make it flare up?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is sluggish, it’s the wrong time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.
Because it’s hard to stimulate a sluggish mind with these things.
Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya.
When the mind is sluggish, it’s the right time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.
Because it’s easy to stimulate a sluggish mind with these things.
Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa.
Suppose someone wanted to make a small fire flare up.
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya;
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletun”ti?
could they make it flare up?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is sluggish, it’s the right time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.
Because it’s easy to stimulate a sluggish mind with these things.
Yasmiṃ, bhikkhave, samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya.
When the mind is restless, it’s the wrong time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.
Because it’s hard to settle a restless mind with these things.
Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa.
Suppose someone wanted to extinguish a bonfire.
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya;
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?
could they extinguish it?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is restless, it’s the wrong time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.
Because it’s hard to settle a restless mind with these things.
Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya.
When the mind is restless, it’s the right time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.
Because it’s easy to settle a restless mind with these things.
Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa.
Suppose someone wanted to extinguish a bonfire.
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya;
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it,
bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?
could they extinguish it?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is restless, it’s the right time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.
Because it’s easy to settle a restless mind with these things.
Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti.
But rememberfulness is always useful, I say.”
end of section [46.53 - SN 46.53 Aggi: Fire] ❧
SN 46.54 Mettāsahagata: Full of Love
54. Mettāsahagatasutta
54. Full of Love
Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo.
At one time the Buddha was staying in the land of the Koliyans, where they have a town called Haliddavasana.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Haliddavasana for alms.
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“atippago kho tāva haliddavasane piṇḍāya carituṃ.
“It’s too early to wander for alms in Haliddavasana.
Yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the monastery of the wanderers who follow other paths?”
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti:
“Reverends, the ascetic Gotama teaches his disciples like this:
‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.
‘Come, monks, give up these five hindrances, corruptions of the heart that weaken wisdom, and 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, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.
Meditate spreading a heart full of compassion 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, spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.
Meditate spreading a heart full of rejoicing 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, spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.
Meditate spreading a heart full of equanimous-observation 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 equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.’
Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema:
We too teach our disciples in just the same way.
‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha … pe …
karuṇāsahagatena cetasā …
muditāsahagatena cetasā …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ;
iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.
Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ—dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu.
Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:
They got up from their seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
‘kathaṃ bhāvitā panāvuso, mettācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
‘But reverends, how is the heart’s release by love developed? What is its destination, apex, fruit, and end?
Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
How is the heart’s release by compassion developed? What is its destination, apex, fruit, and end?
Kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
How is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end?
Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā’ti?
How is the heart’s release by equanimous-observation developed? What is its destination, apex, fruit, and end?’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by love developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti … pe … mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by love together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, subhaṃ vā kho pana vimokkhaṃ upasampajja viharati.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
The apex of the heart’s release by love is the beautiful, I say, for a monk who has not penetrated to a higher freedom.
Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by compassion developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti … pe … karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by compassion together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati … pe …
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. …
sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.
Or else, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
The apex of the heart’s release by compassion is the dimension of infinite space, I say, for a monk who has not penetrated to a higher freedom.
Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti … pe … muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by rejoicing together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati … pe …
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. …
sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
Or else, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
The apex of the heart’s release by rejoicing is the dimension of infinite consciousness, I say, for a monk who has not penetrated to a higher freedom.
Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by equanimous-observation developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by equanimous-observation together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Or else, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato”ti.
The apex of the heart’s release by equanimous-observation is the dimension of nothingness, I say, for a monk who has not penetrated to a higher freedom.”
end of section [46.54 - SN 46.54 Mettāsahagata: Full of Love] ❧
+ SN 46.55 Saṅgārava: With Saṅgārava
Sāvatthinidānaṃ.
At Sāvatthī.
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, he sat down to one side and said to the Buddha:
“Ko nu kho, bho gotama, hetu, ko paccayo yenekadā 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 yenekadā 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?”
§55.1 – (kāma-rāga: sensual desire ↔ color dyes)
“Yasmiṃ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti 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 don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati … pe … paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
§55.2 – (byāpāda: ill will ↔ boiling water)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti 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 don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
§55.3 – (thina-middha: sloth and torpor ↔ moss and algae)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti 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 don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
§55.4 – (uddhacca-kukkucca: restlessness and remorse ↔ windblown agitated water)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti 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 don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
§55.5 – (vici-kiccha: skeptical doubt ↔ muddy cloudy water)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi … dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
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 don’t recur to the mind, let alone those that are not practiced.
Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā 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.
§55.6 – (1. kāma-rāga: mind free of sensual desire)
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti 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. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti … pe ….
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.
§55.7 – (2. byāpāda: mind free of ill will)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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 na agginā santatto na pakkuthito na usmudakajāto, tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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.
§55.8 – (3. thina-middha: mind free of sloth and torpor)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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.
§55.9 – (4. uddhacca-kukkucca: mind free of restlessness and remorse)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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.
§55.10 – (5. vici-kiccha: mind free of skeptical doubt)
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti 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. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
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 yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced.
Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”
Evaṃ vutte, saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When he said this, Saṅgārava said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
end of section [46.55 - SN 46.55 Saṅgārava: With Saṅgārava] ❧
SN 46.56 Abhaya: A Place Without Fear
56. Abhayasutta
56. A Place Without Fear
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca:
Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him:
“pūraṇo, bhante, kassapo evamāha:
“Sir, Pūraṇa Kassapa says this:
‘natthi hetu, natthi paccayo aññāṇāya adassanāya.
‘There is no cause or condition for not knowing and not seeing.
Ahetu, appaccayo aññāṇaṃ adassanaṃ hoti.
Not knowing and not seeing have no cause or condition.
Natthi hetu, natthi paccayo ñāṇāya dassanāya.
There is no cause or condition for knowing and seeing.
Ahetu, appaccayo ñāṇaṃ dassanaṃ hotī’ti.
Knowing and seeing have no cause or condition.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya.
“Prince, there are causes and conditions for not knowing and not seeing.
Sahetu, sappaccayo aññāṇaṃ adassanaṃ hoti.
Not knowing and not seeing have causes and conditions.
Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya.
There are causes and conditions for knowing and seeing.
Sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.
Knowing and seeing have causes and conditions.”
“Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya?
“But sir, what is the cause and condition for not knowing and not seeing?
Kathaṃ sahetu, sappaccayo aññāṇaṃ adassanaṃ hotī”ti?
How do not knowing and not seeing have causes and conditions?”
“Yasmiṃ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ na jānāti na passati—
“There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya.
This is a cause and condition for not knowing and not seeing.
Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hoti.
And this is how not knowing and not seeing have causes and conditions.
Puna caparaṃ, rājakumāra, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena … pe …
Furthermore, there’s a time when the heart is overcome and mired in ill will …
thinamiddhapariyuṭṭhitena … pe …
dullness and drowsiness …
uddhaccakukkuccapariyuṭṭhitena … pe …
restlessness and remorse …
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti na passati—
doubt, without truly knowing and seeing the escape from doubt that has arisen.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya.
This is a cause and condition for not knowing and not seeing.
Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hotī”ti.
And this is how not knowing and not seeing have causes and conditions.”
“Ko nāmāyaṃ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of The Dharma?”
“Nīvaraṇā nāmete, rājakumārā”ti.
“These are called the ‘hindrances’, prince.”
“Taggha, bhagavā, nīvaraṇā;
“Indeed, Blessed One, these are hindrances!
taggha, sugata, nīvaraṇā.
Indeed, Holy One, these are hindrances!
Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṃ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?
Overcome by even a single hindrance you wouldn’t truly know or see, how much more so all five hindrances.
Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya?
But sir, what is the cause and condition for knowing and seeing?
Kathaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti?
How do knowing and seeing have causes and conditions?”
“Idha, rājakumāra, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
“It’s when a monk develops the awakening factor of rememberfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.
So satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati—
They truly know and see with a mind that has developed the awakening factor of rememberfulness.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya.
This is a cause and condition for knowing and seeing.
Evampi sahetu, sappaccayo ñāṇaṃ dassanaṃ hoti.
And this is how knowing and seeing have causes and conditions.
Puna caparaṃ, rājakumāra, bhikkhu … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Furthermore, a monk develops the awakening factor of investigation of dharmas ... energy ... rapture ... pacification ... undistractible-lucidity ... equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So upekkhāsambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati—
They truly know and see with a mind that has developed the awakening factor of equanimous-observation.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya.
This is a cause and condition for knowing and seeing.
Evaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.
And this is how knowing and seeing have causes and conditions.”
“Ko nāmāyaṃ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of The Dharma?”
“Bojjhaṅgā nāmete, rājakumārā”ti.
“These are called the ‘awakening factors’, prince.”
“Taggha, bhagavā, bojjhaṅgā;
“Indeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaṅgā.
Indeed, Holy One, these are awakening factors!
Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṃ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi?
Endowed with even a single awakening factor you would truly know and see, how much more so all seven awakening factors.
Yopi me, bhante, gijjhakūṭaṃ pabbataṃ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti.
When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended The Dharma.”
end of section [46..6.. - SN 46 vagga 6 Sākaccha: Discussion] ❧
+ § – SN 46 vagga 7 Ānāpāna vagga: breath meditation chapter+ all - all
VII. IN-AND-OUT BREATHING
57. The Skeleton
(i. Of great fruit)
1At Sāvatthı̄. “Bhikkhus, when the perception of a skeleton is developed and cultivated, it is of great fruit and benefit.117 ""
2“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it is of great fruit and benefit.”
(ii. One of two fruits)
3“Bhikkhus, when the perception of a skeleton is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging,118 "
" the state of nonreturning.
4“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.” [130]
(iii. Great good)
5“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great good.
6“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great good? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it leads to great good.”
(iv. Security from bondage)
7“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great security from bondage.
8“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great security from bondage?…” (All as above.)
(v. Sense of urgency)
9“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to a great sense of urgency.
10“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to a great sense of urgency?…” (All as above.) [131]
(vi. Dwelling in comfort)
11“Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to dwelling in great comfort.
12“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to dwelling in great comfort?…” (All as above.)
(Each of the following suttas, §§58–76, is to be elaborated in accordance with the sixfold method of §57.)
58. The Worm-Infested
1“Bhikkhus, when the perception of a worm-infested corpse is developed ...”
59. The Livid
1“Bhikkhus, when the perception of a livid corpse is developed ...”
60. The Fissured
1“Bhikkhus, when the perception of a fissured corpse is developed …”
61. The Bloated
1“Bhikkhus, when the perception of a bloated corpse is developed …”
62. Lovingkindness
1“Bhikkhus, when lovingkindness is developed ...”
63. Compassion
1“Bhikkhus, when compassion is developed ...”
64. Altruistic Joy
1“Bhikkhus, when altruistic joy is developed ...”
65. Equanimity
1“Bhikkhus, when equanimity is developed ...” [132]
66. Breathing
1“Bhikkhus, when mindfulness of breathing is developed …”
VIII. CESSATION119 ""
67. Foulness
1“Bhikkhus, when the perception of foulness ...”
68. Death
1“Bhikkhus, when the perception of death ...”
69. Repulsiveness of Food
1“Bhikkhus, when the perception of the repulsiveness of food ...”
70. Nondelight
1“Bhikkhus, when the perception of nondelight in the entire world …”
71. Impermanence
1“Bhikkhus, when the perception of impermanence …”
72. Suffering
1“Bhikkhus, when the perception of suffering in the impermanent ...” [133]
73. Nonself
1“Bhikkhus, when the perception of nonself in what is suffering ...”
74. Abandonment
1“Bhikkhus, when the perception of abandonment ...”
75. Dispassion
1“Bhikkhus, when the perception of dispassion ...”
76. Cessation
(i. Of great fruit)
1“Bhikkhus, when the perception of cessation is developed and cultivated, it is of great fruit and benefit.
2“And how, bhikkhus, is the perception of cessation developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation … he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it is of great fruit and benefit.”
(ii. One of two fruits)
3“Bhikkhus, when the perception of cessation is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.
4“And how, bhikkhus, is the perception of cessation developed…?”
(iii–vi. Great good, etc.)
5“Bhikkhus, when the perception of cessation is developed and cultivated, it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort. [134]
6“And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation … he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort.”
IX. GANGES REPETITION SERIES
77–88. The River Ganges—Eastward, Etc.
7“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the seven factors of enlightenment slants, slopes, and inclines towards Nibbāna.
8“And how, bhikkhus, does a bhikkhu develop and cultivate the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbāna.”
9(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92–102.) [135]
10Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
X. DILIGENCE
89–98. The Tathāgata, Etc.
11“Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet—…”
(To be elaborated by way of the factors of enlightenment parallel to 45:139–48.)
12Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.
XI. STRENUOUS DEEDS
99–110. Strenuous, Etc.120 ""
13“Bhikkhus, just as whatever strenuous deeds are done ...”
14(To be elaborated parallel to 45:149–60.) [136]
15Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.
XII. SEARCHES
111–120. Searches, Etc.
16“Bhikkhus, there are these three searches. What three? The search for sensual pleasures, the search for existence, the search for a holy life….”
(To be elaborated parallel to 45:161–70.)
17Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.
XIII. FLOODS
121–129. Floods, Etc.
18“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance….”
(To be elaborated parallel to 45:171–79.)
130. Higher Fetters
1“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, [137] ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
2“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. These seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”
3Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.
XIV. GANGES REPETITION SERIES
(Removal of Lust Version)
131. The River Ganges—Eastward
1“Bhikkhus, just as the river Ganges slants ... towards the east, so too a bhikkhu … inclines towards Nibbāna.
2“And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu … inclines towards Nibbāna.” [138]
132–142. Slanting to the East, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
3Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.
XV. DILIGENCE
(Removal of Lust Version)
143–152. The Tathāgata, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
4Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.
XVI. STRENUOUS DEEDS
(Removal of Lust Version)
153–164. Strenuous, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
5Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.
[139]
XVII. SEARCHES
(Removal of Lust Version)
165–174. Searches, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
6Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.
XVIII. FLOODS
(Removal of Lust Version)
175–183. Floods, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
184. Higher Fetters
1“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.
2“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal … which slants, slopes, and inclines towards Nibbāna. These seven factors of enlightenment, bhikkhus, are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”121 "" [140]
3Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.
[141]
end of section [46..7.. - SN 46 vagga 7 Ānāpāna vagga: breath meditation chapter] ❧
SN 47 Satipaṭṭhāna Saṃyutta: Connected Discourses on the Foundations of Mindfulness + § – SN 47 vagga 1 Ambapāli: In Ambapālī’s Wood+ all - all
(cst4)
(derived from B. Sujato 2018/12, except where indicated)
Saṃyutta Nikāya 47
Linked Discourses 47
1. Ambapālivagga
1. In Ambapālī’s Wood
+ SN 47.1 Ambapāli-: In Ambapālī’s Wood Discourse
(translation style
SP-FLUENT by
frankk )
1. Ambapāli-sutta
1. In Ambapālī’s Wood Discourse
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane.
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood.
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:
§1.1 – (The Buddha’s lion roar on Dharma remembrance [“mindfulness”])
“ekāyano ayaṃ, bhikkhave, maggo
Monks, this path is the only way
sattānaṃ visuddhiyā
To purify beings,
Soka-paridevānaṃ sam-atikkamāya
to overcome sorrow and lamentation,
Dukkha-domanassānaṃ atthaṅgamāya
to end pain and distress,
ñāyassa adhigamāya
to achieve the method [of ending suffering],
nibbānassa sacchikiriyāya,
to realize nirvana.
yadidaṃ — cattāro sati-’paṭṭhānā.
In other words, this path is the four ways of remembering [The Dharma ];
Katame cattāro?
Which Four [ways]?
Idha, bhikkhave, bhikkhu …
It’s when …
§1.2 – (standard4sp🐘formula)
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
“ekāyano ayaṃ, bhikkhave, maggo
Monks, this path is the only way
sattānaṃ visuddhiyā
To purify beings,
Soka-paridevānaṃ sam-atikkamāya
to overcome sorrow and lamentation,
Dukkha-domanassānaṃ atthaṅgamāya
to end pain and distress,
ñāyassa adhigamāya
to achieve the method [of ending suffering],
nibbānassa sacchikiriyāya,
to realize nirvana.
yadidaṃ — cattāro sati-’paṭṭhānā.
In other words, this path is the four ways of remembering [The Dharma ];
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
❧
+ SN 47.2 Sati : rememberful
(translation style
SP-FLUENT by
frankk )
2. Sati sutta
2. remembering and applying Dharma
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane.
At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood.
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:
“Sato, bhikkhave, bhikkhu vihareyya sampajāno.
“monks, a monk should live remembering and applying Dharma and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk remembering and applying Dharma ?
Idha, bhikkhave, bhikkhu …
It’s when …
§2.1 – (standard4sp🐘formula)
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is remembering and applying Dharma .
§2.2 – (standardsampajānoformula)
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhu
It’s when a monk acts with lucid-discerning [at all times, in any posture, in any action]:
Abhik-kante paṭik-kante
when going out and coming back
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
ālokite vilokite
When Looking-ahead (and) looking-aside,
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
samiñjite pasārite
when bending and extending (his limbs),
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Saṅghāṭi-patta-cīvara-dhāraṇe
when bearing the outer robe, bowl and robes;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
asite pīte khāyite sāyite
when eating, drinking, chewing, and tasting;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Uccāra-passāva-kamme
when urinating and defecating;
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
gate ṭhite
when walking, standing,
nisinne sutte
sitting, lying down,
jāgarite bhāsite tuṇhībhāve
waking, speaking, and keeping silent,
Sam-pajāna-kārī hoti,
he does that with lucid-discerning.
Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti.
That’s how a monk acts with lucid-discerning.
Sato, bhikkhave, bhikkhu vihareyya sampajāno.
A monk should live remembering and applying Dharma and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”
❧
+ SN 47.3 Bhikkhu: A Monk
(translation style
SP-FLUENT by
frankk )
3. Bhikkhusutta
3. A Monk
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Evameva panidhekacce moghapurisā mañceva ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī”ti.
“This is exactly how some foolish people ask me for something. But when The Dharma has been explained they think only of following me around.”
“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can lucidly-discern the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s Dharma!”
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu.
“Well then, monk, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.
Well purified ethics and correct view.
Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.
When your ethics are well purified and your view is correct, you should develop the four kinds of remembering and applying Dharma in three ways, depending on and grounded on ethics.
§1.1 – (4sp #1 internally)
Idha tvaṃ, bhikkhu, ajjhattaṃ vā
He does this internally [in his own body and mind]:
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§1.2 – (4sp #1 externally)
bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§1.3 – (4sp #1 internally and externally)
Ajjhatta-bahiddhā vā
He does this internally and externally:
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§2.1 – (4sp #2 internally)
Ajjhattaṃ vā
He does this internally [in his own body and mind]:
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
(4sp #2 internally and externally)
Ajjhatta-bahiddhā vā
He does this internally and externally:
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§3.1 – (4sp #3 internally)
Ajjhattaṃ vā
He does this internally [in his own body and mind]:
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
(4sp #3 internally and externally)
Ajjhatta-bahiddhā vā
He does this internally and externally:
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§4.1 – (4sp #4 internally)
Ajjhattaṃ vā
He does this internally [in his own body and mind]:
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§4.2 – (4sp #4 externally)
bahiddhā vā
He does this externally [towards the world outside his own body and mind]:
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
§4.3 – (4sp #4 internally and externally)
Ajjhatta-bahiddhā vā
He does this internally and externally:
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.
When you develop the four kinds of remembering and applying Dharma in these three ways, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then that monk, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end 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 pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
end of section [47.3 - SN 47.3 Bhikkhu: A Monk] ❧
+ SN 47.4 Sāla: At Sālā SN-q 47.4.1 – (newly ordained monks)
SN-q 47.4.1.1 – (Variant
4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
SN-q 47.4.1.1.5 – (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )
SN-q 47.4.2 – (non arahant trainees do same exact practice)
SN-q 47.4.2.1 – (Variant
4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
SN-q 47.4.2.1.5 – (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)
SN-q 47.4.3 – (arahants do same practice)
SN-q 47.4.3.1 – (Variant
4sp🐘 formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
SN-q 47.4.3.1.5 – (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)
SN-q 47.4.100 – commentary
(translation style
SP-FLUENT by
frankk )
4. Sālasutta
4. At Sālā
Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme.
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
Tatra kho bhagavā bhikkhū āmantesi … pe … etadavoca:
There the Buddha addressed the monks:
+ §4.1 – (newly ordained monks)
“Ye te, bhikkhave, bhikkhū navā acira-pabbajitā
“monks, those monks who are junior—recently gone forth,
adhun-āgatā imaṃ dhamma-vinayaṃ,
newly come to this Dharma and training—
te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
should be encouraged, supported, and established in the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
+ §1.1 – (Variant4sp🐘formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
etha tumhe, āvuso,
‘Come, friends.
kāye kāy-ānupassino viharatha
live continuously seeing the body as a body [as it truly is],
ātāpino sampajānā ekodi-bhūtā
be ardent, lucidly-discerning, having become singular [in focus],
vippasanna-cittā
clear-minded,
samāhitā
undistractible-&-lucid,
ek'-agga-cittā,
with a single focus in mind,
§1.5 – (new ordained monk trains for knowledge of seeing things as they truly are, yathā-bhūtaṃ ñāṇāya )
kāyassa yathā-bhūtaṃ ñāṇāya;
[live to] lucidly-discern the body’s true nature;
(repeat for remaining 4 frames of 4sp🐘 )
vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya;
(repeat exercise with vedana/sensations instead of body in 47.4.1.1)
citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya;
(repeat exercise with citta/’mind’ instead of body in 47.4.1.1)
dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya.
(repeat exercise with Dharma instead of body in 47.4.1.1)
+ §4.2 – (non arahant trainees do same exact practice)
Yepi te, bhikkhave, bhikkhū sekhā
Those monks who are trainees [who are at least stream enterers but]—
ap-patta-mānasā
who haven’t achieved their heart’s desire,
anuttaraṃ yogakkhemaṃ patthayamānā viharanti,
live aspiring to the supreme sanctuary—
+ §2.1 – (Variant4sp🐘formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
tepi
They also, [doing the same practice as new monks],
kāye kāy-ānupassino viharanti
live continuously seeing the body as a body [as it truly is],
ātāpino sampajānā ekodi-bhūtā
they’re ardent, lucidly-discerning, having become singular [in focus],
vippasanna-cittā
clear-minded,
samāhitā
undistractible-&-lucid,
ek'-agga-cittā,
with a single focus in mind,
§1.5 – (sekha/trainee trains for complete knowledge of seeing things as they truly are, kāyassa pariññāya;)
kāyassa pariññāya;
[meditating for the purpose of attaining] complete knowledge of the body’s true nature;
(repeat for remaining 4 frames of 4sp🐘 )
vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya;
(repeat exercise with vedana/sensations instead of body in 47.4.2.1)
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya;
(repeat exercise with citta/’mind’ instead of body in 47.4.2.1)
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.
(repeat exercise with Dharma instead of body in 47.4.2.1)
+ §4.3 – (arahants do same practice)
Yepi te, bhikkhave, bhikkhū arahanto
Those monks who are perfected [Arahants]—
khīṇ-āsavā
who have ended the asinine-inclinations,
vusitavanto
completed the spiritual journey,
kata-karaṇīyā
done what had to be done,
ohita-bhārā
laid down the burden,
anuppatta-sadatthā
achieved their own goal,
parik-khīṇa-bhava-saṃyojanā
utterly ended the fetters of rebirth,
sammadaññā-vimuttā,
and are rightly freed through enlightenment—
+ §3.1 – (Variant4sp🐘formula replaces ‘sati’ and inserts samādhi equivalent to 4 jhānas)
tepi
They also, [doing same practice as new monks],
kāye kāy-ānupassino viharanti
they live continuously seeing the body as a body [as it truly is],
ātāpino sampajānā ekodi-bhūtā
they’re ardent, lucidly-discerning, having become singular [in focus],
vippasanna-cittā
clear-minded,
samāhitā
undistractible-&-lucid,
ek'-agga-cittā,
with a single focus in mind,
§1.5 – (arahant doesn’t need to train, they just do the right thing, being detached from body, kāyena visaṃyuttā;)
kāyena visaṃyuttā;
[meditating] detached [from any underlying asinine-inclinations or delusions in regard to] the body;
(repeat for remaining 4 frames of 4sp🐘 )
vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā;
(repeat exercise with vedana/sensations instead of body in 47.4.3.1)
citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā;
(repeat exercise with citta/’mind’ instead of body in 47.4.3.1)
dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.
(repeat exercise with Dharma instead of body in 47.4.3.1)
Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.
Those monks who are junior—recently gone forth, newly come to this Dharma and training—should be encouraged, supported, and established in these four kinds of remembering and applying Dharma.”
1. as if ‘samādhi’ and ‘ekagga’ weren’t enough to implicate 4 jhānas, the two terms ‘ekodi-bhūtā’ and vip-pasanna-cittā’ use two keywords from
j2🌗 second jhāna formula.
2. As
MN 125 ,
AN 8.63 , and many other suttas show, jhāna and satipaṭṭhāna are done concurrently.
See
4 Jhānas🌕 ≈ 4 Satipaṭṭhāna🐘 for more examples.
3. not only are jhāna and 4sp done simultaneously, you can see here the Buddha expects even newly ordained monks to quickly attain some level of competency with first and second jhāna.
This is a stark contrast to
LBT Theravada (in
Vism. ) redefining jhāna as a disembodied frozen stupor, and is a skill so hard to attain they estimate less than one in a million serious practitioners can attain their redefined “jhāna”.
end of section [47.4 - SN 47.4 Sāla: At Sālā] ❧
+ SN 47.5 Akusalarāsi: A Heap of the Unskillful
(translation style
SP-FLUENT by
frankk )
5. Akusalarāsisutta
5. A Heap of the Unskillful
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā etadavoca:
There the Buddha said:
“‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya.
“Rightly speaking, monks, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ—pañca nīvaraṇā.
For these five hindrances are entirely a heap of the unskillful.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.
The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya.
Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’.
Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ—pañca nīvaraṇā.
For these five hindrances are entirely a heap of the unskillful.
‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya.
Rightly speaking, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya.
Rightly speaking, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā”ti.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.”
+ SN 47.6 Sakuṇagghi: A Hawk
(translation style
SP-FLUENT by
frankk )
6. Sakuṇagghisutta
6. A Hawk
“Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi.
“Once upon a time, monks, a hawk suddenly swooped down and grabbed a quail.
Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi:
And as the quail was being carried off he wailed:
‘mayamevamha alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye.
‘I’m so unlucky, so unfortunate, to have roamed out of my territory into the domain of others.
Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ, sakuṇagghi, alaṃ abhavissa, yadidaṃ—yuddhāyā’ti.
If today I’d roamed within my own territory, the domain of my fathers, this hawk wouldn’t have been able to beat me by fighting.’
‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti?
‘So, quail, what is your own territory, the domain of your fathers?’
‘Yadidaṃ—
naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānan’ti.
‘It’s a ploughed field covered with clods of earth.’
Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā lāpaṃ sakuṇaṃ pamuñci:
Because of her own strength, the hawk was not daunted or intimidated. She released the quail, saying:
‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’ti.
‘Go now, quail. But even there you won’t escape me!’
Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi:
Then the quail went to a ploughed field covered with clods of earth. He climbed up a big clod, and standing there, he said to the hawk:
‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti.
‘Come get me, hawk! Come get me, hawk!’
Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha lāpaṃ sakuṇaṃ sahasā ajjhappattā.
Because of her own strength, the hawk was not daunted or intimidated. She folded her wings and suddenly swooped down on the quail.
Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi.
When the quail knew that the hawk was nearly there, he slipped under that clod.
Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi.
And the hawk crashed chest-first right there.
Evañhi taṃ, bhikkhave, hoti yo agocare carati paravisaye.
That’s what happens when you roam out of your territory into the domain of others.
Tasmātiha, bhikkhave, mā agocare carittha paravisaye.
So, monks, don’t roam out of your own territory into the domain of others.
Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ.
If you roam out of your own territory into the domain of others, Māra will find a vulnerability and get hold of you.
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo?
And what is not a monk’s own territory but the domain of others?
Yadidaṃ—
pañca kāmaguṇā.
It’s the five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …
Sounds known by the ear …
ghānaviññeyyā gandhā … pe …
Smells known by the nose …
jivhāviññeyyā rasā … pe …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.
This is not a monk’s own territory but the domain of others.
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.
If you roam inside your own territory, the domain of your fathers, Māra won’t find a vulnerability or get hold of you.
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo?
And what is a monk’s own territory, the domain of the fathers?
Yadidaṃ—
cattāro satipaṭṭhānā.
It’s the four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.
This is a monk’s own territory, the domain of the fathers.”
❧
+ SN 47.7 Makkaṭa: A Monkey
(translation style
SP-FLUENT by
frankk )
7. Makkaṭasutta
7. A Monkey
“Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ.
“monks, in the Himalayas there are regions that are rugged and impassable. In some such regions, neither monkeys nor humans can go,
Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ.
while in others, monkeys can go but not humans.
Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca.
There are also level, pleasant places where both monkeys and humans can go.
Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.
There hunters lay snares of tar on the monkey trails to catch the monkeys.
Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti.
The monkeys who are not foolhardy and reckless see the tar and avoid it from afar.
Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti.
But a foolish and reckless monkey goes up to the tar and grabs it with a hand.
So tattha bajjhati.
He gets stuck there.
‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti.
Thinking to free his hand, he grabs it with his other hand.
So tattha bajjhati.
He gets stuck there.
‘Ubho hatthe mocessāmī’ti pādena gaṇhāti.
Thinking to free both hands, he grabs it with a foot.
So tattha bajjhati.
He gets stuck there.
‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti.
Thinking to free both hands and foot, he grabs it with his other foot.
So tattha bajjhati.
He gets stuck there.
‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti.
Thinking to free both hands and feet, he grabs it with his snout.
So tattha bajjhati.
He gets stuck there.
Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa.
And so the monkey, trapped at five points, just lies there screeching. He’d meet with tragedy and disaster, and the hunter can do what he wants with him.
Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre avassajjetvā yena kāmaṃ pakkamati.
The hunter spears him, pries him off that tarred block of wood, and goes wherever he wants.
Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.
That’s what happens when you roam out of your territory into the domain of others.
Tasmātiha, bhikkhave, mā agocare carittha paravisaye.
So, monks, don’t roam out of your own territory into the domain of others.
Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ.
If you roam out of your own territory into the domain of others, Māra will catch you and get hold of you.
Ko ca, bhikkhave, bhikkhuno agocaro paravisayo?
And what is not a monk’s own territory but the domain of others?
Yadidaṃ—
pañca kāmaguṇā.
It’s the five kinds of sensual stimulation.
Katame pañca?
What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …
Sounds known by the ear …
ghānaviññeyyā gandhā … pe …
Smells known by the nose …
jivhāviññeyyā rasā … pe …
Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.
This is not a monk’s own territory but the domain of others.
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.
If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you.
Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo?
And what is a monk’s own territory, the domain of the fathers?
Yadidaṃ—
cattāro satipaṭṭhānā.
It’s the four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.
This is a monk’s own territory, the domain of the fathers.”
❧
+ SN 47.8 Sūda: Cooks
(translation style
SP-FLUENT by
frankk )
“Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa—
“monks, suppose a foolish, incompetent, unskillful cook was to serve a ruler or their minister with an excessive variety of curries:
ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.
Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti:
But that cook didn’t follow the signs of his master [signaling what he liked and disliked].
‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati.
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it.
Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja … kaṭukaggaṃ vā me ajja … madhuraggaṃ vā me ajja … khārikaṃ vā me ajja … akhārikaṃ vā me ajja … loṇikaṃ vā me ajja … aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’ti.
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’
(incompetent cook doesn’t get rewarded)
Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ.
That foolish, incompetent, unskillful cook doesn’t get presented with clothes, wages, or bonuses.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti.
Because they don’t follow the signs of their master [signaling what he liked and disliked].
Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
In the same way, a foolish, incompetent, unskillful monk lives by seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti.
As they live seeing the body as a body truly is, their mind doesn’t enter undistractible-lucidity, and their corruptions aren’t given up.
So taṃ nimittaṃ na uggaṇhāti.
But they don’t follow the signs [that lead to mental activity removing unskillful Dharmas].
Vedanāsu vedanānupassī viharati … pe …
They live seeing sensations as sensations truly are …
citte cittānupassī viharati … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti.
As they live seeing Dharma as ☸Dharma truly is, the mind doesn’t enter undistractible-lucidity, and the corruptions aren’t given up.
So taṃ nimittaṃ na uggaṇhāti.
But they don’t follow the signs [that lead to mental activity removing unskillful Dharmas].
(incompetent monk doesn’t get rewarded with four jhānas)
Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa.
That foolish, incompetent, unskillful monk doesn’t get pleasureful meditations in this very life, nor do they get remembrance and application of Dharma and lucid-discerning.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.
Because they don’t follow the signs of their mind [that lead to mental activity removing unskillful Dharmas].
[Instead of following profitable signs that lead to skillful Dharmas, they followed bad signs that led to an increase in unskillful Dharmas.]
Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa—
Suppose an astute, competent, skillful cook was to serve a ruler or their minister with an excessive variety of curries:
ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.
superbly sour, bitter, pungent, and sweet; hot and mild, and salty and bland.
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti:
And that cook got their master’s hint:
‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati.
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it.
Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja … kaṭukaggaṃ vā me ajja … madhuraggaṃ vā me ajja … khārikaṃ vā me ajja … akhārikaṃ vā me ajja … loṇikaṃ vā me ajja … aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’ti.
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’
(competent cook gets rewarded)
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ.
That astute, competent, skillful cook gets presented with clothes, wages, and bonuses.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti.
Because they followed the signs of their master [signaling what he liked and disliked].
Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
In the same way, an astute, competent, skillful monk lives by seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti.
As they live seeing the body as a body truly is, their mind enters undistractible-lucidity, and their corruptions are given up.
So taṃ nimittaṃ uggaṇhāti.
Because they followed the signs [that led to mental activity removing unskillful Dharmas and powering up the skillful Dharmas that launch them into jhāna].
Vedanāsu vedanānupassī viharati … pe …
They live seeing sensations as sensations truly are …
citte cittānupassī viharati … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti.
As they live seeing Dharma as ☸Dharma truly is, their mind enters undistractible-lucidity, and their corruptions are given up.
So taṃ nimittaṃ uggaṇhāti.
Because they followed the signs [that led to mental activity removing unskillful Dharmas and powered up the skillful Dharmas that launched them into jhāna].
(competent monk gets rewarded with four jhānas)
Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa.
That astute, competent, skillful monk gets pleasureful meditations [which characterize the 4 jhānas] in this very life, and they get remembering and application of Dharma and lucid-discerning.
Taṃ kissa hetu?
Why is that?
Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī”ti.
Because they followed their mind’s signs [which signal the type of mental activity that remove unskillful Dharmas and power up the skillful Dharmas that launch them into jhāna].
[And they recognized the bad signs with wise attention and actively ignored them].
❧
+ SN 47.9 Gilāna: Sick
(translation style
SP-FLUENT by
frankk )
9. Gilānasutta
9. Sick
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake.
At one time the Buddha was staying near Vesālī, at the little village of Beluva.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha.
“monks, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī”ti.
I’ll commence the rainy season residence right here in the little village of Beluva.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ.
“Yes, sir,” those monks replied. They did as the Buddha said,
Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno.
But he endured with remembrance of Dharma and lucid-discerning, without worrying.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha:
“na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ parinibbāyeyyaṃ.
“It would not be appropriate for me to become fully nirvana'd before informing my attendants and taking leave of the monk Saṅgha.
Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi.
So that is what he did.
Atha kho bhagavato so ābādho paṭippassambhi.
Then the Buddha’s illness died down.
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi.
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“diṭṭho me, bhante, bhagavato phāsu;
“Sir, it’s fantastic that the Buddha is comfortable,
diṭṭhaṃ, bhante, bhagavato khamanīyaṃ;
that he’s well,
diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ.
and that he’s alright.
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena.
Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and The Dharmas weren’t clear to me.
Api ca me, bhante, ahosi kācideva assāsamattā:
Still, at least I was consoled by the thought that
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti.
the Buddha won’t become fully nirvana'd without making some statement regarding the Saṅgha of monks.”
“Kiṃ pana dāni, ānanda, bhikkhusaṃgho mayi paccāsīsati?
“But what could the monk Saṅgha expect from me now, Ānanda?
Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā.
I’ve taught the Dhamma without making any distinction between secret and public Dharmas.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
The Realized One doesn’t have the closed fist of a teacher when it comes to The Dharmas.
Yassa nūna, ānanda, evamassa:
If there’s anyone who thinks:
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna, ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva udāhareyya.
‘I’ll take charge of the Saṅgha of monks,’ or ‘the Saṅgha of monks is meant for me,’ let them make a statement regarding the Saṅgha.
Tathāgatassa kho, ānanda, na evaṃ hoti:
But the Realized One doesn’t think like this,
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṃgho’ti vā.
Sa kiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha kiñcideva udāharissati.
so why should he make some statement regarding the Saṅgha?
Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto.
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Āsītiko me vayo vattati.
I’m currently eighty years old.
Seyyathāpi, ānanda, jajjarasakaṭaṃ veḷamissakena yāpeti;
Just as a decrepit cart keeps going by relying on straps,
evameva kho, ānanda, veḷamissakena maññe tathāgatassa kāyo yāpeti.
in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think.
Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain sensations, enters and remains in the signless undistractible-lucidity of the heart. Only then does the Realized One’s body become more comfortable.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a monk do this?
Idhānanda, bhikkhu
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”
❧
+ SN 47.10 Bhikkhun’-upassaya: The Nuns’ Quarters (2024 SP-FLUENT translation by frankk ) SN-q 47.10 - SN 47.10 Bhikkhunupassaya: The Nuns’ Quarters
SN-q 47.10.1 - (nuns tell Ānanda about progress in
4sp🐘 practice)
SN-q 47.10.2 - (Ananda goes to see Buddha and tells him what happened, as above)
SN-q 47.10.4 - (Buddha approves)
SN-q 47.10.5 - (While in
4sp🐘 , how to ward off
5niv⛅ hindrances)
SN-q 47.10.7 - (
7sb☀️ bodhi-anga derived sequence)
SN-q 47.10.8 - (no more need for
V&V💭 , passed from first to second jhāna)
SN-q 47.10.10 - (remaining 3 of
4sp🐘 done just like above)
SN-q 47.10.15 - (Undirected, ap-panidhāya, development)
SN-q 47.10.20 - (conclusion: jhāyatha! You must practice jhāna!)
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the nuns’ quarters, and sat down on the seat spread out.
Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ:
Then several nuns went up to Venerable Ānanda bowed, sat down to one side, and said to him:
§10.1 – (nuns tell Ānanda about progress in4sp🐘practice)
“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī”ti.
“Sir, Ānanda, several nuns live with their minds firmly established in the four kinds of remembering and applying Dharma. They have realized a higher distinction than they had before.”
“Evametaṃ, bhaginiyo, evametaṃ, bhaginiyo.
“That’s how it is, sisters! That’s how it is, sisters!
Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ:
Any monk or nun who lives with their mind firmly established in the four kinds of remembering and applying Dharma can expect to
‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti.
realize a higher distinction than they had before.”
Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
Then Ānanda educated, encouraged, fired up, and inspired those nuns with a Dhamma talk, after which he got up from his seat and left.
§10.2 – (Ananda goes to see Buddha and tells him what happened, as above)
Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
§10.4 – (Buddha approves)
“Evametaṃ, ānanda, evametaṃ, ānanda.
“That’s so true, Ānanda! That’s so true!
Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ:
Any monk or nun who lives with their mind firmly established in the four kinds of remembering and applying Dharma can expect to
‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’.
realize a higher distinction than they had before.
§10.5 – (While in4sp🐘, how to ward off5niv⛅hindrances)
Katamesu catūsu?
Which Four?
Idhānanda, bhikkhu
It’s when
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.
As they live seeing the body as a body truly is, based on the body there arises physical tension, or mental sluggishness, or the mind is externally scattered.
§10.7 – (7sb☀️bodhi-anga derived sequence)
Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ.
That monk should direct their mind towards an inspiring sign.
Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati.
As they attend to that sign, [an inspiring recollection relevant to skillful Dharmas], they rejoice.
Pamuditassa pīti jāyati.
Rejoicing [in skillful Dharmas], mental-joy [of first and second jhāna] springs up.
Pītimanassa kāyo passambhati.
When the mind is full of mental-joy, the body becomes pacified.
Passaddhakāyo sukhaṃ vedayati.
When the body is pacified, one feels [physical] pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasure [pervades the body], the mind becomes undistractible-&-lucid in samādhi.
§10.8 – (no more need forV&V💭, passed from first to second jhāna)
So iti paṭisañcikkhati:
Then they [equanimously] observe:
‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno.
‘I have accomplished the goal for which I directed my mind.
Handa dāni paṭisaṃharāmī’ti.
Let me now pull back.’
So paṭisaṃharati ceva na ca vitakketi na ca vicāreti.
They pull back from [first jhāna, which involves] directing and evaluating thoughts [based on skillful Dharmas].
‘Avitakkomhi avicāro,
They lucidly-discern: ‘I’m neither directing-thoughts nor evaluating them,
ajjhattaṃ
internally [I have purity and confidence in Dharma and myself].
satimā
I’m simply remembering and applying Dharma [without using mental words].
sukhamasmī’ti pajānāti.
I abide in the pleasure [of second jhāna or something higher] .’
+ §10.10 – (remaining 3 of4sp🐘done just like above)
Puna caparaṃ, ānanda, bhikkhu vedanāsu … pe …
Furthermore, a monk lives seeing sensations as sensations truly are …
citte … pe …
a monk lives seeing the mind as the mind truly is…
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
A monk lives seeing Dharma as ☸Dharma truly is —ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.
As they live seeing Dharma as ☸Dharma truly is, based on [this fourth frame of remembering and applying] Dharma, there arises physical tension, or mental sluggishness, or the mind is externally scattered.
(for examples of inspiring nimittas (signs), MN 20 , AN 6.10 )
avijjā ca virājitā;
greed, hate, and ignorance—
Khīṇāsavā arahanto,
the perfected ones with defilements ended—
tesaṃ vijaṭitā jaṭā.
the tangle has been untangled.
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Yattha nāmañca rūpañca,
Where name and form
asesaṃ uparujjhati;
cease with nothing left over;
Paṭighaṃ rūpasaññā ca,
and impingement and perception of form:
etthesā chijjate jaṭā”ti.
it’s there that the tangle is cut.”
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24. Manonivāraṇasutta
24. Shielding the Mind
“Yato yato mano nivāraye,
“Whatever you’ve shielded the mind from
Na dukkhameti naṃ tato tato;
can’t cause you suffering.
Sa sabbato mano nivāraye,
So you should shield the mind from everything,
Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.
That’s how there is directed development.
§10.15 – (Undirected, ap-panidhāya, development)
Kathañcānanda, appaṇidhāya bhāvanā hoti?
And how is there undirected development?
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk lucidly-discerns: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they lucidly-discern: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also lucidly-discern: ‘I live seeing the body as a body truly is—ardent, lucidly-discerning, remembering and applying Dharma; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk lucidly-discerns: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they lucidly-discern: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also lucidly-discern: ‘I live seeing sensations as sensations truly are—ardent, lucidly-discerning, remembering and applying Dharma; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk lucidly-discerns: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they lucidly-discern: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also lucidly-discern: ‘I live seeing the mind as the mind truly is—ardent, lucidly-discerning, remembering and applying Dharma; I am happy.’
Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.
Not directing their mind externally, a monk lucidly-discerns: ‘My mind is not directed externally.’
Atha pacchāpure ‘asaṅkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.
And they lucidly-discern: ‘Over a period of time it’s uncontracted, freed, and undirected.’
Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.
And they also lucidly-discern: ‘I live seeing Dharma as ☸Dharma truly is—ardent, lucidly-discerning, remembering and applying Dharma; I am happy.’
Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.
That’s how there is undirected development.
§10.20 – (conclusion: jhāyatha! You must practice jhāna!)
Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.
So, Ānanda, I’ve taught you directed development and undirected development.
Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.
Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.
Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni.
Here are these roots of trees, and here are these empty huts.
Jhāyathānanda,
Practice jhāna, Ānanda!
mā pamādattha;
[Be assiduous! 🐘🐾 , not] negligent!
mā pacchā vippaṭisārino ahuvattha.
Don’t regret it later!
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.
Saṃyutta Nikāya 47
Linked Discourses 47
end of section [47..1.. - SN 47 vagga 1 Ambapāli: In Ambapālī’s Wood] ❧
+ § – SN 47 vagga 2 Nālanda: At Nālandā+ all - all
2. Nālandavagga
2. At Nālandā
SN 47.11 Mahāpurisa: A Great Man
11. Mahāpurisasutta
11. A Great Man
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“‘mahāpuriso, mahāpuriso’ti, bhante, vuccati.
“Sir, they speak of ‘a great man’.
Kittāvatā nu kho, bhante, mahāpuriso hotī”ti?
How is a great man defined?”
“Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi.
“Sāriputta, someone whose mind is free is a great man, I say.
Avimuttacittattā ‘no mahāpuriso’ti vadāmi.
If their mind is not free, I say they’re not a great man.
Kathañca, sāriputta, vimuttacitto hoti?
And how does someone have a free mind?
Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk lives by seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi.
As they live seeing the body as a body truly is, their mind becomes dispassionate, and is freed from the asinine-inclinations by not grasping.
Vedanāsu … pe …
They live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi.
As they live seeing Dharma as ☸Dharma truly is, their mind becomes dispassionate, and is freed from the asinine-inclinations by not grasping.
Evaṃ kho, sāriputta, vimuttacitto hoti.
That’s how someone has a free mind.
Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi.
Someone whose mind is free is a great man, I say.
Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti.
If their mind is not free, I say they’re not a great man.”
SN 47.12 Nālanda: At Nālandā
12. Nālandasutta
12. At Nālandā
Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane.
At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃpasanno ahaṃ, bhante, bhagavati.
“Sir, I have such confidence in the Buddha that
Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati.
‘I have such confidence in the Buddha that
Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ—sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā”ti?
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā”ti?
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Kiṃ pana tyāhaṃ, sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito:
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā”ti?
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi.
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
‘evaṃpasanno ahaṃ, bhante, bhagavati.
Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ—sambodhiyan”ti?
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi,
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
api ca me dhammanvayo vidito.
still I lucidly-discern this by inference from The Dharma.
Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
Tassa evamassa:
He thinks:
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
Evameva kho me, bhante, dhammanvayo vidito:
In the same way, I lucidly-discern this by inference from The Dharma:
‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu.
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering and applying Dharma. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.
So Sāriputta, you should frequently speak this exposition of The Dharma to the monks, nuns, laymen, and laywomen.
Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti.
Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of The Dharma they’ll give up that doubt or uncertainty.”
❧
+ SN 47.13 Cunda: With Cunda
13. Cundasutta
13. With Cunda
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno.
At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill.
Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.
And the novice Cunda was his carer.
Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi.
Then Venerable Sāriputta became fully nirvana'd because of that sickness.
Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca:
Then Cunda took Sāriputta’s bowl and robes and set out for Sāvatthī. He went to see Venerable Ānanda at Jeta’s grove, Anāthapiṇḍika’s monastery, bowed, sat down to one side, and said to him:
“āyasmā, bhante, sāriputto parinibbuto.
“Sir, Venerable Sāriputta has become fully nirvana'd.
Idamassa pattacīvaran”ti.
This is his bowl and robe.”
“Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya.
“Reverend Cunda, we should see the Buddha about this matter.
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti.
Come, let’s go to the Buddha and inform him about this.”
“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
“Yes, sir,” replied Cunda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, cundo samaṇuddeso evamāha:
“Sir, this novice Cunda says that
‘āyasmā, bhante, sāriputto parinibbuto;
Venerable Sāriputta has become fully nirvana'd.
idamassa pattacīvaran’ti.
This is his bowl and robe.
Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”.
Since I heard this, my body feels like it’s drugged. I’m disorientated, and The Dharmas aren’t clear to me.”
“Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā ādāya parinibbuto, paññākkhandhaṃ vā ādāya parinibbuto, vimuttikkhandhaṃ vā ādāya parinibbuto, vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto”ti?
“Well, Ānanda, when Sāriputta became fully nirvana'd, did he take away your entire spectrum of ethical conduct, of undistractible-lucidity, of wisdom, of freedom, or of the knowledge and vision of freedom?”
“Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā … pe …
“No, sir, he did not.
paññākkhandhaṃ vā … pe …
vimuttikkhandhaṃ vā … pe …
vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto.
Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ.
But Venerable Sāriputta was my adviser and counselor. He educated, encouraged, fired up, and inspired me. He never tired of teaching the Dhamma, and he supported his spiritual companions.
Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā”ti.
I remember the nectar of The Dharma, the riches of The Dharma, the support of The Dharma given by Venerable Sāriputta.”
“Nanu taṃ, ānanda, mayā paṭikacceva akkhātaṃ:
“Ānanda, did I not prepare for this when I explained that
‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya;
Suppose there was a large tree standing with heartwood, and the largest branch fell off.
evameva kho ānanda, mahato bhikkhusaṃghassa tiṭṭhato sāravato sāriputto parinibbuto.
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta has become fully nirvana'd.
Taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a monk do this?
Idhānanda, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”
❧
+ SN 47.14 Ukkacela: At Ukkacelā
14. Ukkacelasutta
14. At Ukkacelā
Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu.
At one time the Buddha was staying in the land of the Vajjīs near Ukkacelā on the bank of the Ganges river, together with a large Saṅgha of monks. It was not long after Sāriputta and Moggallāna had become fully nirvana'd.
Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.
Now, at that time the Buddha was sitting in the open, surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were silent. He addressed them:
“api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu.
“monks, this assembly seems empty to me now that Sāriputta and Moggallāna have become fully nirvana'd.
Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti.
When Sāriputta and Moggallāna were alive, my assembly was never empty; I had no concern for any region where they stayed.
Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ ahosi—
The Buddhas of the past or the future have pairs of chief disciples who are no better than
seyyathāpi mayhaṃ sāriputtamoggallānā.
Sāriputta and Moggallāna were to me.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati—seyyathāpi mayhaṃ sāriputtamoggallānā.
Acchariyaṃ, bhikkhave, sāvakānaṃ, abbhutaṃ, bhikkhave, sāvakānaṃ.
It’s an incredible and amazing quality of such disciples
Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca.
that they fulfill the Teacher’s instructions and follow his advice. And they’re liked and approved, respected and admired by the four assemblies.
Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa.
And it’s an incredible and amazing quality of the Realized One
Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā.
that when such a pair of disciples becomes fully nirvana'd he does not sorrow or lament.
Taṃ kutettha, bhikkhave, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ;
Suppose there was a large tree standing with heartwood, and the largest branch fell off.
evameva kho, bhikkhave, mahato bhikkhusaṃghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā.
In the same way, in the great Saṅgha that stands with heartwood, Sāriputta and Moggallāna have become fully nirvana'd.
Taṃ kutettha, bhikkhave, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti—
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
netaṃ ṭhānaṃ vijjati.
That is not possible.
Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So monks, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a monk do this?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”
❧
SN 47.15 Bāhiya: With Bāhiya
15. Bāhiyasutta
15. With Bāhiya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca:
Then Venerable Bāhiya went up to the Buddha, bowed, sat down to one side, and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu.
“Well then, Bāhiya, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.
Well purified ethics and correct view.
Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When your ethics are well purified and your view is correct, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.
When you develop these four kinds of remembering and applying Dharma, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Bāhiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Bāhiya, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end 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 panāyasmā bāhiyo arahataṃ ahosīti.
And Venerable Bāhiya became one of the perfected.
SN 47.16 Uttiya: With Uttiya
16. Uttiyasutta
16. With Uttiya
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca:
Then Venerable Uttiya went up to the Buddha … and said to him:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu.
“Well then, Uttiya, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.
Well purified ethics and correct view.
Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When your ethics are well purified and your view is correct, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāran”ti.
When you develop these four kinds of remembering and applying Dharma, depending on and grounded on ethics, you’ll pass beyond Death’s domain.”
Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then Venerable Uttiya approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
Then Uttiya, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end 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 panāyasmā uttiyo arahataṃ ahosīti.
And Venerable Uttiya became one of the perfected.
+ SN 47.17 Ariya: Noble
17. Ariyasutta
17. Noble
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya.
“monks, when these four kinds of remembering and applying Dharma are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti.
When these four kinds of remembering and applying Dharma are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”
SN 47.18 Brahma: With Brahmā
18. Brahmasutta
18. With Brahmā
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
“The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katame cattāro?
Which Four?
Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā bhikkhu … pe …
Or they’d live seeing sensations as sensations truly are …
citte vā bhikkhu … pe …
or mind …
dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā”ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
Sir, the four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katame cattāro?
Which Four?
Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā, bhante, bhikkhu … pe …
Or they’d live seeing sensations as sensations truly are …
citte vā, bhante, bhikkhu … pe …
or mind …
dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā”ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
Idamavoca brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā athāparaṃ etadavoca:
Then he went on to say:
“Ekāyanaṃ jātikhayantadassī,
“The compassionate one, who sees the ending of rebirth,
Maggaṃ pajānāti hitānukampī;
lucidly-discerns the path to convergence.
Etena maggena tariṃsu pubbe,
By this path people crossed over before,
Tarissanti ye ca taranti oghan”ti.
will cross, and are crossing.”
❧
SN 47.19 Sedaka: At Sedaka
19. Sedakasutta
19. At Sedaka
Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi:
“Once upon a time, monks, an acrobat set up his bamboo pole and said to his apprentice Medakathālikā:
‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti.
‘Come now, dear Medakathālikā, climb up the bamboo pole and stand on my shoulders.’
‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi.
‘Yes, teacher,’ she replied. She climbed up the bamboo pole and stood on her teacher’s shoulders.
Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca:
Then the acrobat said to Medakathālikā:
‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi.
‘You look after me, dear Medakathālikā, and I’ll look after you.
Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti.
That’s how, guarding and looking after each other, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca:
When he said this, Medakathālikā said to her teacher:
‘na kho panetaṃ, ācariya, evaṃ bhavissati.
‘That’s not how it is, teacher!
Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi.
You should look after yourself, and I’ll look after myself.
Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’”ti.
That’s how, guarding and looking after ourselves, we’ll display our skill, collect our fee, and get down safely from the bamboo pole.’
“So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṃ avoca.
That’s the correct procedure,” said the Buddha. “It’s just as Medakathālikā said to her teacher.
Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ;
Thinking ‘I’ll look after myself,’ you should cultivate remembering and applying Dharma.
paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ.
Thinking ‘I’ll look after others,’ you should cultivate remembering and applying Dharma.
Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati.
Looking after yourself, you look after others; and looking after others, you look after yourself.
Kathañca, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati?
And how do you look after others by looking after yourself?
Āsevanāya, bhāvanāya, bahulīkammena—
By development, cultivation, and practice of meditation.
evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati.
Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati?
And how do you look after yourself by looking after others?
Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya—
By acceptance, harmlessness, friendliness, and kindness.
evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati.
Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ;
Thinking ‘I’ll look after myself,’ you should cultivate remembering and applying Dharma.
paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ.
Thinking ‘I’ll look after others,’ you should cultivate remembering and applying Dharma.
Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī”ti.
Looking after yourself, you look after others; and looking after others, you look after yourself.”
❧
SN 47.20 Janapadakalyāṇī: The Finest Lady in the Land
20. Janapadakalyāṇīsutta
20. The Finest Lady in the Land
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka.
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:
“Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya.
“monks, suppose that on hearing, ‘The finest lady in the land! The finest lady in the land!’ a large crowd would gather.
‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte.
And the finest lady in the land would dance and sing in a most thrilling way.
Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyoso mattāya mahājanakāyo sannipateyya.
On hearing, ‘The finest lady in the land is dancing and singing! The finest lady in the land is dancing and singing!’ an even larger crowd would gather.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyya:
They’d say to him:
‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo.
‘Mister, this is a bowl full to the brim with oil. You must carry it in between this large crowd and the finest lady in the land.
Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati.
And a man with a drawn sword will follow behind you.
Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti.
Wherever you spill even a drop, he’ll chop off your head right there.’
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā”ti?
Would that person lose focus on that bowl, and negligently get distracted outside?”
“No hetaṃ, bhante”.
“No, sir.”
“Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya.
“I’ve made up this simile to make a point.
Ayaṃ cevettha attho—
And this is what it means.
samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ.
‘A bowl of oil filled to the brim’ is a term for remembering and applying Dharma while immersed in the body.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.
‘We will develop remembering and application of Dharma while immersed in the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi kho, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
🐘☸    
(⤴)
end of section [47..2.. - SN 47 vagga 2 Nālanda: At Nālandā] ❧
+ § – SN 47 vagga 3 Sīlaṭṭhiti: Ethics and Duration+ all - all
3. Sīlaṭṭhitivagga
3. Ethics and Duration
Saṃyutta Nikāya 47
Linked Discourses 47
+ SN 47.21 Sīla: Ethics
21. Sīlasutta
21. Ethics
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme.
At one time the venerables Ānanda and Bhadda were staying at Pāṭaliputta, in the Chicken Monastery.
Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā”ti?
“Reverend Ānanda, the Buddha has spoken of skillful ethics. What’s their purpose?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’”ti?
‘The Buddha has spoken of skillful ethics. What’s their purpose?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā.
“The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā”ti.
The Buddha has spoken of skillful ethics to the extent necessary for developing the four kinds of remembering and applying Dharma.”
+ SN 47.22 Ciraṭṭhiti: Long Lasting
22. Ciraṭṭhitisutta
22. Long Lasting
Taṃyeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
“ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?
“What is the cause, Reverend Ānanda, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?
Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?
What is the cause, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?
‘What is the cause, Reverend Ānanda, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?
Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’”ti?
What is the cause, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
“It’s because of not developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.
It’s because of developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
It’s because of not developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.
It’s because of developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.”
+ SN 47.23 Parihāna: Decline
23. Parihānasutta
23. Decline
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme.
At one time the venerables Ānanda and Bhadda were staying at Pāṭaliputta, in the Chicken Monastery.
Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Bhadda came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti?
“What’s the cause, Reverend Ānanda, what’s the reason why the true Dharma declines?
Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī”ti?
And what’s the cause, what’s the reason why the true Dharma doesn’t decline?”
“Sādhu sādhu, āvuso bhadda.
“Good, good, Reverend Bhadda!
Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, āvuso bhadda, pucchasi:
For you asked:
‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti?
‘What’s the cause, what’s the reason why the true Dharma declines?
Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’”ti?
And what’s the cause, what’s the reason why the true Dharma doesn’t decline?’”
“Evamāvuso”ti.
“Yes, reverend.”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti.
“It’s because of not developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma declines.
Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti.
It’s because of developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma doesn’t decline.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti.
It’s because of not developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma declines.
Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī”ti.
And it’s because of developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma doesn’t decline.”
❧
+ SN 47.24 Suddha: Plain Version
24. Suddhasutta
24. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Idha, bhikkhave, bhikkhu …
It’s when …
Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti.
These are the four kinds of remembering and applying Dharma.”
+ SN 47.25 Aññatarabrāhmaṇa: A Certain Brahmin
25. Aññatarabrāhmaṇasutta
25. A Certain Brahmin
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.
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti?
“What is the cause, Master Gotama, what is the reason why the true Dharma does not last long after the final nirvana of the Realized One?
Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?
And what is the cause, what is the reason why the true Dharma does last long after the final nirvana of the Realized One?”
“Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
“Brahmin, it’s because of not developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.
It’s because of developing and cultivating the four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.
Katamesaṃ catunnaṃ?
Which Four?
Idha, brāhmaṇa, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti.
It’s because of not developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma doesn’t last long after the final nirvana of the Realized One.
Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.
It’s because of developing and cultivating these four kinds of remembering and applying Dharma that the true Dharma does last long after the final nirvana of the Realized One.”
Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca:
When he said this, the brahmin said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”
+ SN 47.26 Padesa: Partly
26. Padesasutta
26. Partly
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane.
At one time the venerables Sāriputta, Mahāmoggallāna, and Anuruddha were staying near Sāketa, in the Thorny Wood.
Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu.
Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:
“‘sekho, sekho’ti, āvuso anuruddha, vuccati.
“Reverend, they speak of this person called ‘a trainee’.
Kittāvatā nu kho, āvuso, sekho hotī”ti?
How is a trainee defined?”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti.
“Reverends, a trainee is someone who has partly developed the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī”ti.
A trainee is someone who has partly developed the four kinds of remembering and applying Dharma.”
+ SN 47.27 Samatta: Completely
27. Samattasutta
27. Completely
Taṃyeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
“‘asekho, asekho’ti, āvuso anuruddha, vuccati.
“Reverend, they speak of this person called ‘an adept’.
Kittāvatā nu kho, āvuso, asekho hotī”ti?
How is an adept defined?”
“Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti.
“Reverends, an adept is someone who has completely developed the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāvuso, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī”ti.
An adept is someone who has completely developed the four kinds of remembering and applying Dharma.”
28. Lokasutta
28. The World
Taṃyeva nidānaṃ.
The same setting.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
“katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti?
“Reverend Anuruddha, what things have you developed and cultivated to attain great direct knowledge?”
“Catunnaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
“Reverend, I attained great direct knowledge by developing and cultivating the four kinds of remembering and applying Dharma.
Katamesaṃ catunnaṃ?
Which Four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when I live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
I attained great direct knowledge by developing and cultivating these four kinds of remembering and applying Dharma.
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī”ti.
And it’s because of developing and cultivating these four kinds of remembering and applying Dharma that I directly know the entire galaxy.”
SN 47.29 Sirivaḍḍha: With Sirivaḍḍha
29. Sirivaḍḍhasutta
29. With Sirivaḍḍha
Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe.
At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill.
Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi:
Then he addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda:
“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill.
So āyasmato ānandassa pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadehi:
And then say:
‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, bhante”ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:
“Yes, sir,” that man replied. He did as Sirivaḍḍha asked.
“sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati.
Evañca vadeti:
‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
Ānanda consented in silence.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca:
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Sirivaḍḍha, sat down on the seat spread out, and said to him:
“kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
“So you should train like this:
‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
‘I’ll live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I’ll live on an aspect of sensations …
citte … pe …
mind …
dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.’
Evañhi te, gahapati, sikkhitabban”ti.
That’s how you should train.”
“Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā mayi, ahañca tesu dhammesu sandissāmi.
“These four kinds of remembering and applying Dharma that were taught by the Buddha are found in me, and I am seen in them.
Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
For I live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.
And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate!
Anāgāmiphalaṃ tayā, gahapati, byākatan”ti.
You have declared the fruit of non-return.”
❧
SN 47.30 Mānadinna: With Mānadinna
30. Mānadinnasutta
30. With Mānadinna
Taṃyeva nidānaṃ.
The same setting.
Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Mānadinna was sick, suffering, gravely ill.
Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi:
Then he addressed a man:
“ehi tvaṃ, ambho purisa … pe …
“Please, mister, go to Venerable Ānanda …” …
na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
When I experience such painful sensations I live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
I live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.
And of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate!
Anāgāmiphalaṃ tayā, gahapati, byākatan”ti.
You have declared the fruit of non-return.”
end of section [47..3.. - SN 47 vagga 3 Sīlaṭṭhiti: Ethics and Duration] ❧
+ § – SN 47 vagga 4 Ananussuta: Not Learned From Anyone Else+ all - all
4. Ananussutavagga
4. Not Learned From Anyone Else
SN 47.31 Ananussuta: Not Learned From Anyone Else
31. Ananussutasutta
31. Not Learned From Anyone Else
Sāvatthinidānaṃ.
At Sāvatthī.
“‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“‘This is the seeing the true nature of of the body.’ Such, monks, was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
‘Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This seeing the true nature of of the body should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This seeing the true nature of of the body has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.
‘Ayaṃ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the seeing the true nature of of sensations.’ …
‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This seeing the true nature of of sensations should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This seeing the true nature of of sensations has been developed.’ …
‘Ayaṃ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the seeing the true nature of of the mind.’ …
‘Sā kho panāyaṃ citte cittānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This seeing the true nature of of the mind should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This seeing the true nature of of the mind has been developed.’ …
‘Ayaṃ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the seeing the true nature of of Dharmas.’ …
‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave … pe …
‘This seeing the true nature of of Dharmas should be developed.’ …
bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘This seeing the true nature of of Dharmas has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding Dharmas not learned before from another.”
+ SN 47.32 Virāga: Fading Away
32. Virāgasutta
32. Fading Away
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
“monks, these four kinds of remembering and applying Dharma, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These four kinds of remembering and applying Dharma, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
+ SN 47.33 Viraddha: Missed Out
33. Viraddhasutta
33. Missed Out
“Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
“monks, whoever has missed out on the four kinds of remembering and applying Dharma has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has undertaken the four kinds of remembering and applying Dharma has undertaken the noble path to the complete ending of suffering.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has missed out on these four kinds of remembering and applying Dharma has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken these four kinds of remembering and applying Dharma has undertaken the noble path to the complete ending of suffering.”
+ SN 47.34 Bhāvita: Developed
34. Bhāvitasutta
34. Developed
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
“monks, when these four kinds of remembering and applying Dharma are developed and cultivated they lead to going from the near shore to the far shore.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti.
When these four kinds of remembering and applying Dharma are developed and cultivated they lead to going from the near shore to the far shore.”
+ SN 47.35 Sati: rememberful
35. Satisutta
35. remembering and applying Dharma
Sāvatthinidānaṃ.
At Sāvatthī.
“Sato, bhikkhave, bhikkhu vihareyya sampajāno.
“monks, a monk should live remembering and applying Dharma and lucidly-discerning.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is remembering and applying Dharma.
(this is same as what 3rd jhāna does with sampajāno as in AN 4.41 )
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a monk lucidly-discerning?
Idha, bhikkhave, bhikkhuno
It’s when a monk
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows sensations as they arise, as they remain, and as they go away.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows thoughts as they arise, as they remain, and as they go away.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows perceptions as they arise, as they remain, and as they go away.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
That’s how a monk is lucidly-discerning.
Sato, bhikkhave, bhikkhu vihareyya sampajāno.
A monk should live remembering and applying Dharma with lucid-discerning.
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”
+ SN 47.36 Aññā: Enlightenment
36. Aññāsutta
36. Enlightenment
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ime kho, bhikkhave, cattāro satipaṭṭhānā.
These are the four kinds of remembering and applying Dharma.
Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
Because of developing and cultivating these four kinds of remembering and applying Dharma, one of two results can be expected:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”
37. Chandasutta
37. Desire
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk lives by seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati.
As they do so they give up desire for the body.
Chandassa pahānā amataṃ sacchikataṃ hoti.
When desire is given up they realize the deathless.
Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They live seeing sensations as sensations truly are—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati.
As they do so they give up desire for sensations.
Chandassa pahānā amataṃ sacchikataṃ hoti.
When desire is given up they realize the deathless.
Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They live seeing the mind as the mind truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati.
As they do so they give up desire for the mind.
Chandassa pahānā amataṃ sacchikataṃ hoti.
When desire is given up they realize the deathless.
Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They live seeing Dharma as ☸Dharma truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati.
As they do so they give up desire for Dharmas.
Chandassa pahānā amataṃ sacchikataṃ hotī”ti.
When desire is given up they realize the deathless.”
SN 47.38 Pariññāta: Complete lucidly-discerning
38. Pariññātasutta
38. Complete lucidly-discerning
“Cattārome, bhikkhave, satipaṭṭhānā.
“monks, there are these four kinds of remembering and applying Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk lives by seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa kāye kāyānupassino viharato kāyo pariññāto hoti.
As they do so they completely lucidly-discern the body.
Kāyassa pariññātattā amataṃ sacchikataṃ hoti.
When the body is completely understood they realize the deathless.
Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They live seeing sensations as sensations truly are—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti.
As they do so they completely lucidly-discern sensations.
Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.
When sensations are completely understood they realize the deathless.
Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They live seeing the mind as the mind truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti.
As they do so they completely lucidly-discern the mind.
Cittassa pariññātattā amataṃ sacchikataṃ hoti.
When the mind is completely understood they realize the deathless.
Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They live seeing Dharma as ☸Dharma truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti.
As they do so they completely lucidly-discern Dharmas.
Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī”ti.
When Dharmas are completely understood they realize the deathless.”
+ SN 47.39 Bhāvanā: Development
39. Bhāvanāsutta
39. Development
“Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi.
“monks, I will teach you the development of the four kinds of remembering and applying Dharma.
Taṃ suṇātha.
Listen …
Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā?
And what is the development of the four kinds of remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā”ti.
This is the development of the four kinds of remembering and applying Dharma.”
+ SN 47.40 Vibhaṅga: Analysis
40. Vibhaṅgasutta
40. Analysis
“Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ.
“monks, I will teach you remembering and applying Dharma, the development of remembering and applying Dharma, and the practice that leads to the development of remembering and applying Dharma.
Taṃ suṇātha.
Listen …
Katamañca, bhikkhave, satipaṭṭhānaṃ?
And what is remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ.
This is called remembering and applying Dharma.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanā?
And what is the development of remembering and applying Dharma?
Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
It’s when a monk lives observing the body as liable to originate, as liable to vanish, and as liable to originate and vanish—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Samudayadhammānupassī vedanāsu viharati … pe …
They observe sensations …
samudayadhammānupassī citte viharati … pe …
mind …
samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas as liable to originate, as liable to vanish, and as liable to originate and vanish—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.
This is called the development of remembering and applying Dharma.
Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of remembering and applying Dharma?
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 remembrance and application of Dharma, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of remembering and applying Dharma.”
end of section [47..4.. - SN 47 vagga 4 Ananussuta: Not Learned From Anyone Else] ❧
+ § – SN 47 vagga 5 Amata: The Deathless+ all - all
5. Amatavagga
5. The Deathless
+ SN 47.41 Amata: The Deathless
41. Amatasutta
41. The Deathless
Sāvatthinidānaṃ.
At Sāvatthī.
“Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha.
“monks, you should live with your mind firmly established in the four kinds of remembering and applying Dharma.
Mā vo amataṃ panassa.
Don’t let the deathless escape you.
Katamesu catūsu?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha.
You should live with your mind firmly established in the four kinds of remembering and applying Dharma.
Mā vo amataṃ panassā”ti.
Don’t let the deathless escape you.”
+ SN 47.42 Samudaya: Origin
42. Samudayasutta
42. Origin
“Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi.
“monks, I will teach you the origin and the ending of the four kinds of remembering and applying Dharma.
Taṃ suṇātha.
Listen …
§42.1 – (4sp #1 kāya: body)
Ko ca, bhikkhave, kāyassa samudayo?
And what is the origin of the body?
Āhārasamudayā kāyassa samudayo;
The body originates from food.
āhāranirodhā kāyassa atthaṅgamo.
When food ceases, the body ends.
§42.2 – (4sp #2 vedana: sensations)
Phassasamudayā vedanānaṃ samudayo;
sensations originate from contact.
phassanirodhā vedanānaṃ atthaṅgamo.
When contact ceases, sensations end.
§42.3 – (4sp #3 citta: mind)
Nāmarūpasamudayā cittassa samudayo;
The mind originates from name and form.
nāmarūpanirodhā cittassa atthaṅgamo.
When name and form cease, the mind ends.
Manasikārasamudayā dhammānaṃ samudayo;
Dharmas originate from attention.
manasikāranirodhā dhammānaṃ atthaṅgamo”ti.
When focus ends, Dharmas end.”
43. Maggasutta
43. The Path
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
“monks, at one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
As I was in private retreat this thought came to mind:
‘ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
‘The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.’
Katame cattāro?
Which Four?
Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā bhikkhu vedanānupassī vihareyya … pe …
Or they’d live seeing sensations as sensations truly are …
citte vā bhikkhu cittānupassī vihareyya … pe …
or mind …
dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā’ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
And then Brahmā Sahampati, knowing what I was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.
Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:
‘evametaṃ, bhagavā, evametaṃ, sugata.
‘That’s so true, Blessed One! That’s so true, Holy One!
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā.
Sir, the four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Katame cattāro?
Which Four?
Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk would live seeing the body as a body truly is—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu vā … pe …
Or they’d live seeing sensations as sensations truly are …
citte vā … pe …
or mind …
dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
or Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Ekāyanvāyaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ—cattāro satipaṭṭhānā’ti.
The four kinds of remembering and applying Dharma are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.’
Idamavoca, bhikkhave, brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā athāparaṃ etadavoca:
Then he went on to say:
‘Ekāyanaṃ jātikhayantadassī,
‘The compassionate one, who sees the ending of rebirth,
Maggaṃ pajānāti hitānukampī;
lucidly-discerns the path to convergence.
Etena maggena tariṃsu pubbe,
By this path people crossed over before,
Tarissanti ye ca taranti oghan’”ti.
will cross over, and are crossing over.’”
❧
+ SN 47.44 Sati: rememberful
44. Satisutta
44. remembering and applying Dharma
“Sato, bhikkhave, bhikkhu vihareyya.
“monks, a monk should live remembering and applying Dharmaly.
Ayaṃ vo amhākaṃ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a monk remembering and applying Dharma?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
That’s how a monk is remembering and applying Dharma.
Sato, bhikkhave, bhikkhu vihareyya.
A monk should live remembering and applying Dharmaly.
Ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”
+ SN 47.45 Kusalarāsi: A Heap of the Skillful
45. Kusalarāsisutta
45. A Heap of the Skillful
“‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya.
“Rightly speaking, monks, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya.
Rightly speaking, you’d call these four kinds of remembering and applying Dharma a ‘heap of the skillful’.
Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ—cattāro satipaṭṭhānā”ti.
For these four kinds of remembering and applying Dharma are entirely a heap of the skillful.”
SN 47.46 Pātimokkhasaṃvara: Restraint in the Monastic Code
46. Pātimokkhasaṃvarasutta
46. Restraint in the Monastic Code
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu.
“Well then, monk, you should purify the starting point of skillful Dharmas.
Ko cādi kusalānaṃ dhammānaṃ?
What is the starting point of skillful Dharmas?
Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu.
Live restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.
Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhassu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When you’ve done this, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
live seeing the body as a body truly is internally—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.
When you develop the four kinds of remembering and applying Dharma in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.”
Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then that monk approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then that monk, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme end 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 pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
SN 47.47 Duccarita: Bad Conduct
47. Duccaritasutta
47. Bad Conduct
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe …
Then a monk went up to the Buddha … and said:
“sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, ardent, and resolute.”
“Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu.
“Well then, monk, you should purify skillful Dharmas starting from the beginning.
Ko cādi kusalānaṃ dhammānaṃ?
What is the beginning of skillful Dharmas?
Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi.
Give up bad conduct by way of body, speech, and mind and develop good conduct by way of body, speech, and mind.
Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi.
Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi.
Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi.
When you’ve done this, you should develop the four kinds of remembering and applying Dharma, depending on and grounded on ethics.
Katame cattāro?
Which Four?
Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
live seeing the body as a body truly is internally—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
vedanāsu … pe …
live seeing sensations as sensations truly are …
citte … pe …
mind …
dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Dharmas—ardent, lucidly-discerning, and remembering and applying Dharma, rid of desire and aversion for the world.
Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti … pe …
When you develop the four kinds of remembering and applying Dharma in this way, depending on and grounded on ethics, you can expect growth, not decline, in skillful Dharmas, whether by day or by night.” …
aññataro ca pana so bhikkhu arahataṃ ahosīti.
And that monk became one of the perfected.
+ SN 47.48 Mitta: Friends
48. Mittasutta
48. Friends
“Ye, bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
“monks, those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of remembering and applying Dharma.
Katamesaṃ, catunnaṃ?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.
Those for whom you have sympathy, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the development of the four kinds of remembering and applying Dharma.”
+ SN 47.49 Vedanā: sensations
49. Vedanāsutta
49. sensations
“Tisso imā, bhikkhave, vedanā.
“monks, there are these three sensations.
Katamā tisso?
What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
Pleasant, painful, and neutral sensation.
imā kho, bhikkhave, tisso vedanā.
These are the three sensations.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.
The four kinds of remembering and applying Dharma should be developed to completely lucidly-discern these three sensations.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.
These four kinds of remembering and applying Dharma should be developed to completely lucidly-discern these three sensations.”
+ SN 47.50 Āsava: asinine-inclinations
50. Āsavasutta
50. asinine-inclinations
“Tayome, bhikkhave āsavā.
“monks, there are these three asinine-inclinations.
Katame tayo?
What three?
Kāmāsavo, bhavāsavo, avijjāsavo—
The asinine-inclinations of sensuality, desire to be reborn, and ignorance.
ime kho, bhikkhave, tayo āsavā.
These are the three asinine-inclinations.
Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.
The four kinds of remembering and applying Dharma should be developed to give up these three asinine-inclinations.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.
These four kinds of remembering and applying Dharma should be developed to give up these three asinine-inclinations.”
end of section [47..5.. - SN 47 vagga 5 Amata: The Deathless] ❧
+ § – SN 47 vagga 6 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges+ all - all
6. Gaṅgāpeyyālavagga
6. Abbreviated Texts on the Ganges
51–62. Gaṅgānadīādisuttadvādasaka
51–62. Twelve Discourses on the Ganges River, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the four kinds of remembering and applying Dharma slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the four kinds of remembering and applying Dharma slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṃ.
That’s how a monk who develops and cultivates the four kinds of remembering and applying Dharma slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo chaṭṭho.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Ete dve cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
§ – SN 47 vagga 7 Appamāda: Diligence
7. Appamādavagga
7. Diligence
63–72. Tathāgatādisutta
63–72. The Realized One
“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā”ti vitthāretabbaṃ.
“monks, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet …”
Appamādavaggo sattamo.
(To be expanded as in SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sāro ca vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.
§ – SN 47 vagga 8 Balakaraṇīya: Hard Work
8. Balakaraṇīyavagga
8. Hard Work
73–84. Balādisutta
73–84. Hard Work, Etc.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantī”ti vitthāretabbaṃ.
“monks, all the hard work that gets done depends on the earth and is grounded on the earth. …”
Balakaraṇīyavaggo aṭṭhamo.
(To be expanded as in SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.
§ – SN 47 vagga 9 Esanā: Searches
9. Esanāvagga
9. Searches
85–94. Esanādisutta
85–94. Searches, Etc.
“Tisso imā, bhikkhave, esanā.
“monks, there are these three searches.
Katamā tisso?
What three?
Kāmesanā, bhavesanā, brahmacariyesanā”ti vitthāretabbaṃ.
The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. …”
Esanāvaggo navamo.
(To be expanded as in SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, asinine-inclinations,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasināya cāti.
sensations, craving, and thirst.
+ § – SN 47 vagga 10 Ogha: Floods+ all - all
95–104. Uddhambhāgiyādisutta
95–104. Higher Fetters, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.
The four kinds of remembering and applying Dharma should be developed for the direct knowledge, complete lucidly-discerning, finishing, and giving up of these five higher fetters.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu …
It’s when …
kāye kāyā-(a)nu-passī viharati
He lives continuously seeing the body as a body [as it truly is].
vedanāsu vedanā-(a)nu-passī viharati
He lives continuously seeing sensations as sensations [as it truly is].
citte cittā-(a)nu-passī viharati
He lives continuously seeing a mind as a mind [as it truly is].
dhammesu dhammā-(a)nu-passī viharati
He lives continuously seeing ☸Dharma as ☸Dharma [as it truly is].
(… elided refrain from each way…)
[in each of the 4 ways of remembering]:
ātāpī sampajāno satimā,
he is ardent 🏹, he has lucid discerning 👁, he remembers 🐘 [to apply relevant ☸Dharma].
vineyya loke abhijjhā-do-manassaṃ;
he should remove greed and distress regarding the world.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.
These four kinds of remembering and applying Dharma should be developed for the direct knowledge, complete lucidly-discerning, finishing, and giving up of these five higher fetters.”
(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ.)
(The Linked Discourses on remembering and applying Dharma should be expanded as in the Linked Discourses on the Path.)
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Satipaṭṭhānasaṃyuttaṃ tatiyaṃ.
The Linked Discourses on remembering and applying Dharma is the third section.
SN 48 Indriya Saṃyutta: Connected Discourses on the Faculties
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 48
Linked Discourses 48
+ § – SN 48 vagga 1 Suddhika: Plain Version+ all - all
1. Suddhikavagga
1. Plain Version
SN 48.1 Suddhika: Plain Version
1. Suddhikasutta
1. Plain Version
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā etadavoca.
There the Buddha said:
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
SN 48.2 Paṭhamasotāpanna: A Stream-Enterer (1st)
2. Paṭhamasotāpannasutta
2. A Stream-Enterer (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—
A noble-one's-disciple comes to truly understand these five faculties’ gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 48.3 Dutiyasotāpanna: A Stream-Enterer (2nd)
3. Dutiyasotāpannasutta
3. A Stream-Enterer (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—
A noble-one's-disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 48.4 Paṭhamaarahanta: A Perfected One (1st)
4. Paṭhamaarahantasutta
4. A Perfected One (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—
A noble-one's-disciple comes to be freed by not grasping after truly understanding these five faculties’ gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 48.5 Dutiyaarahanta: A Perfected One (2nd)
5. Dutiyaarahantasutta
5. A Perfected One (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—
A monk comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 48.6 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
6. Paṭhamasamaṇabrāhmaṇasutta
6. Ascetics and Brahmins (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand the gratification, drawback, and escape when it comes to these five faculties.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the gratification, drawback, and escape when it comes to these five faculties.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.7 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
7. Dutiyasamaṇabrāhmaṇasutta
7. Ascetics and Brahmins (2nd)
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ nappajānanti, saddhindriyasamudayaṃ nappajānanti, saddhindriyanirodhaṃ nappajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;
“monks, there are ascetics and brahmins who don’t understand the faculty of earned-trust, its origin, its cessation, and the practice that leads to its cessation.
vīriyindriyaṃ nappajānanti … pe …
They don’t understand the faculty of energy …
satindriyaṃ nappajānanti … pe …
rememberfulness …
samādhindriyaṃ nappajānanti … pe …
undistractible-lucidity …
paññindriyaṃ nappajānanti, paññindriyasamudayaṃ nappajānanti, paññindriyanirodhaṃ nappajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ nappajānanti,
wisdom, its origin, its cessation, and the practice that leads to its cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā saddhindriyaṃ pajānanti, saddhindriyasamudayaṃ pajānanti, saddhindriyanirodhaṃ pajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand the faculty of earned-trust, its origin, its cessation, and the practice that leads to its cessation.
vīriyindriyaṃ pajānanti, vīriyindriyasamudayaṃ pajānanti, vīriyindriyanirodhaṃ pajānanti, vīriyindriyanirodhagāminiṃ paṭipadaṃ pajānanti;
They do understand the faculty of energy …
satindriyaṃ pajānanti … pe …
rememberfulness …
samādhindriyaṃ pajānanti … pe …
undistractible-lucidity …
paññindriyaṃ pajānanti, paññindriyasamudayaṃ pajānanti, paññindriyanirodhaṃ pajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ pajānanti,
wisdom, its origin, its cessation, and the practice that leads to its cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.8 Daṭṭhabba: Should Be Seen
8. Daṭṭhabbasutta
8. Should Be Seen
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ?
And where should the faculty of earned-trust be seen?
Catūsu sotāpattiyaṅgesu—
In the four factors of stream-entry.
ettha saddhindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ?
And where should the faculty of energy be seen?
Catūsu sammappadhānesu—
In the four right efforts.
ettha vīriyindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ?
And where should the faculty of rememberfulness be seen?
Catūsu satipaṭṭhānesu—
In the four kinds of rememberfulness meditation.
ettha satindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ?
And where should the faculty of undistractible-lucidity be seen?
Catūsu jhānesu—
In the four jhānas.
ettha samādhindriyaṃ daṭṭhabbaṃ.
Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ?
And where should the faculty of wisdom be seen?
Catūsu ariyasaccesu—
In the four noble truths.
ettha paññindriyaṃ daṭṭhabbaṃ.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
SN 48.9 Paṭhamavibhaṅga: Analysis (1st) SN 48.9 alt
9. Paṭhamavibhaṅgasutta
9. Analysis (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhindriyaṃ?
And what is the faculty of earned-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening:
‘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.’
idaṃ vuccati, bhikkhave, saddhindriyaṃ.
This is called the faculty of earned-trust.
Katamañca, bhikkhave, vīriyindriyaṃ?
And what is the faculty of energy?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu—
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
idaṃ vuccati, bhikkhave, vīriyindriyaṃ.
This is called the faculty of energy.
Katamañca, bhikkhave, satindriyaṃ?
And what is the faculty of rememberfulness?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā—
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
idaṃ vuccati, bhikkhave, satindriyaṃ.
This is called the faculty of rememberfulness.
Katamañca, bhikkhave, samādhindriyaṃ?
And what is the faculty of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ—
It’s when a noble-one's-disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind.
idaṃ vuccati, bhikkhave, samādhindriyaṃ.
This is called the faculty of undistractible-lucidity.
Katamañca, bhikkhave, paññindriyaṃ?
And what is the faculty of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā—
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
idaṃ vuccati, bhikkhave, paññindriyaṃ.
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
SN 48.10 Dutiyavibhaṅga: Analysis (2nd)
10. Dutiyavibhaṅgasutta
10. Analysis (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhindriyaṃ?
And what is the faculty of earned-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening:
‘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.’
idaṃ vuccati, bhikkhave, saddhindriyaṃ.
This is called the faculty of earned-trust.
Katamañca, bhikkhave, vīriyindriyaṃ?
And what is the faculty of energy?
Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati—
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
idaṃ vuccati, bhikkhave, vīriyindriyaṃ.
This is called the faculty of energy.
Katamañca, bhikkhave, satindriyaṃ?
And what is the faculty of rememberfulness?
Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
They meditate observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
They meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
idaṃ vuccati, bhikkhave, satindriyaṃ.
This is called the faculty of rememberfulness.
Katamañca, bhikkhave, samādhindriyaṃ?
And what is the faculty of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ.
It’s when a noble-one's-disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati—
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
idaṃ vuccati, bhikkhave, samādhindriyaṃ.
This is called the faculty of undistractible-lucidity.
Katamañca, bhikkhave, paññindriyaṃ?
And what is the faculty of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti—
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
idaṃ vuccati, bhikkhave, paññindriyaṃ.
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
end of section [48..1.. - SN 48 vagga 1 Suddhika: Plain Version] ❧
+ § – SN 48 vagga 2 Mudutara: Weaker+ all - all
2. Mudutaravagga
2. Weaker
11. Paṭilābhasutta
11. Gain
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ … pe ….
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Katamañca, bhikkhave, saddhindriyaṃ?
And what is the faculty of earned-trust?
Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening:
‘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.’
idaṃ vuccati, bhikkhave, saddhindriyaṃ.
This is called the faculty of earned-trust.
Katamañca, bhikkhave, vīriyindriyaṃ?
And what is the faculty of energy?
Yaṃ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhati—
The energy that’s gained in connection with the four right efforts.
idaṃ vuccati, bhikkhave, vīriyindriyaṃ.
This is called the faculty of energy.
Katamañca, bhikkhave, satindriyaṃ?
And what is the faculty of rememberfulness?
Yaṃ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhati—
The rememberfulness that’s gained in connection with the four kinds of rememberfulness meditation.
idaṃ vuccati, bhikkhave, satindriyaṃ.
This is called the faculty of rememberfulness.
Katamañca, bhikkhave, samādhindriyaṃ?
And what is the faculty of undistractible-lucidity?
Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ—
It’s when a noble-one's-disciple, relying on letting go, gains undistractible-lucidity, gains unification of mind.
idaṃ vuccati, bhikkhave, samādhindriyaṃ.
This is called the faculty of undistractible-lucidity.
Katamañca, bhikkhave, paññindriyaṃ?
And what is the faculty of wisdom?
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
idaṃ vuccati, bhikkhave, paññindriyaṃ.
This is called the faculty of wisdom.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
SN 48.12 Paṭhamasaṅkhitta: In Brief (1st)
12. Paṭhamasaṅkhittasutta
12. In Brief (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner. If they are weaker still, they’re a once-returner. If they are weaker still, they’re a stream-enterer. If they’re weaker still, they’re a follower of the Dharmas. If they’re weaker still, they’re a follower by earned-trust.”
SN 48.13 Dutiyasaṅkhitta: In Brief (2nd)
13. Dutiyasaṅkhittasutta
13. In Brief (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā”ti.
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.”
SN 48.14 Tatiyasaṅkhitta: In Brief (3rd)
14. Tatiyasaṅkhittasutta
14. In Brief (3rd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re a non-returner … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti.
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī”ti.
These five faculties are not a waste, I say.”
SN 48.15 Paṭhamavitthāra: In Detail (1st)
15. Paṭhamavitthārasutta
15. In Detail (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.”
SN 48.16 Dutiyavitthāra: In Detail (2nd)
16. Dutiyavitthārasutta
16. In Detail (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti, phalavemattatā puggalavemattatā hotī”ti.
So from a diversity of faculties there’s a diversity of fruits. And from a diversity of fruits there’s a diversity of persons.”
SN 48.17 Tatiyavitthāra: In Detail (3rd)
17. Tatiyavitthārasutta
17. In Detail (3rd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a stream-enterer … a follower of the Dharmas … a follower by earned-trust.
Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti.
So, monks, if you practice partially you succeed partially. If you practice fully you succeed fully.
‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī”ti.
These five faculties are not a waste, I say.”
SN 48.18 Paṭipanna: Practicing
18. Paṭipannasutta
18. Practicing
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti, tato mudutarehi anāgāmī hoti, tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sakadāgāmī hoti, tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti, tato mudutarehi sotāpanno hoti, tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re practicing to realize the fruit of perfection … a non-returner … practicing to realize the fruit of non-return … a once-returner … practicing to realize the fruit of once-return … a stream-enterer … practicing to realize the fruit of stream-entry.
Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ natthi, tamahaṃ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti.
Someone who totally and utterly lacks these five faculties is an outsider who belongs with the ordinary persons, I say.”
SN 48.19 Sampanna: Endowed
19. Sampannasutta
19. Endowed
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati.
“Sir, they speak of someone who is ‘accomplished regarding the faculties’.
Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?
How is someone accomplished regarding the faculties defined?”
“Idha, bhikkhu, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, vīriyindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, satindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, samādhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ, paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.
“monk, it’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom that lead to peace and awakening.
Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī”ti.
This is how someone who is accomplished regarding the faculties is defined.”
SN 48.20 Āsavakkhaya: The Ending of Defilements
20. Āsavakkhayasutta
20. The Ending of Defilements
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
It’s because of developing and cultivating these five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
end of section [48..2.. - SN 48 vagga 2 Mudutara: Weaker] ❧
+ § – SN 48 vagga 3 Chaḷindriya: The Six Faculties+ all - all
3. Chaḷindriyavagga
3. The Six Faculties
SN 48.21 Punabbhava: Future Lives
21. Punabbhavasutta
21. Future Lives
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as I didn’t truly understand these five faculties’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
But when I did truly understand these five faculties’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 48.22 Jīvitindriya: The Life Faculty
22. Jīvitindriyasutta
22. The Life Faculty
“Tīṇimāni, bhikkhave, indriyāni.
“monks, there are these three faculties.
Katamāni tīṇi?
What three?
Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ—
The female faculty, the male faculty, and the life faculty.
imāni kho, bhikkhave, tīṇi indriyānī”ti.
These are the three faculties.”
SN 48.23 Aññindriya: The Faculty of Enlightenment
23. Aññindriyasutta
23. The Faculty of Enlightenment
“Tīṇimāni, bhikkhave, indriyāni.
“monks, there are these three faculties.
Katamāni tīṇi?
What three?
Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ—
The faculty of understanding that one’s enlightenment is imminent. The faculty of enlightenment. The faculty of one who is enlightened.
imāni kho, bhikkhave, tīṇi indriyānī”ti.
These are the three faculties.”
SN 48.24 Ekabījī: A One-Seeder
24. Ekabījīsutta
24. A One-Seeder
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti, tato mudutarehi antarāparinibbāyī hoti, tato mudutarehi upahaccaparinibbāyī hoti, tato mudutarehi asaṅkhāraparinibbāyī hoti, tato mudutarehi sasaṅkhāraparinibbāyī hoti, tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī, tato mudutarehi sakadāgāmī hoti, tato mudutarehi ekabījī hoti, tato mudutarehi kolaṃkolo hoti, tato mudutarehi sattakkhattuparamo hoti, tato mudutarehi dhammānusārī hoti, tato mudutarehi saddhānusārī hotī”ti.
Someone who has completed and fulfilled these five faculties is a perfected one. If they are weaker than that, they’re one who is nirvana'd in-between one life and the next … one who is nirvana'd upon landing … one who is nirvana'd without extra effort … one who is nirvana'd with extra effort … one who heads upstream, going to the Akaniṭṭha realm … a once-returner … a one-seeder … one who goes from family to family … one who has seven rebirths at most … a follower of the Dharmas … a follower by earned-trust.”
SN 48.25 Suddhaka: Plain Version
25. Suddhakasutta
25. Plain Version
“Chayimāni, bhikkhave, indriyāni.
“monks, there are these six faculties.
Katamāni cha?
What six?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ—
The faculties of the eye, ear, nose, tongue, body, and mind.
imāni kho, bhikkhave, cha indriyānī”ti.
These are the six faculties.”
SN 48.26 Sotāpanna: A Stream-Enterer
26. Sotāpannasutta
26. A Stream-Enterer
“Chayimāni, bhikkhave, indriyāni.
“monks, there are these six faculties.
Katamāni cha?
What six?
Cakkhundriyaṃ … pe … manindriyaṃ.
The faculties of the eye, ear, nose, tongue, body, and mind.
Yato kho, bhikkhave, ariyasāvako imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—
A noble-one's-disciple comes to truly understand these six faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 48.27 Arahanta: A Perfected One
27. Arahantasutta
27. A Perfected One
“Chayimāni, bhikkhave, indriyāni.
“monks, there are these six faculties.
Katamāni cha?
What six?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ.
The faculties of the eye, ear, nose, tongue, body, and mind.
Yato kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—
A monk comes to be freed by not grasping after truly understanding these six faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, ‘bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto’”ti.
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 48.28 Sambuddha: Awakened
28. Sambuddhasutta
28. Awakened
“Chayimāni, bhikkhave, indriyāni.
“monks, there are these six faculties.
Katamāni cha?
What six?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ.
The faculties of the eye, ear, nose, tongue, body, and mind.
Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
As long as I didn’t truly understand these six faculties’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.
But when I did truly understand these six faculties’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
SN 48.29 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
29. Paṭhamasamaṇabrāhmaṇasutta
29. Ascetics and Brahmins (1st)
“Chayimāni, bhikkhave, indriyāni.
“monks, there are these six faculties.
Katamāni cha?
What six?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ.
The faculties of the eye, ear, nose, tongue, body, and mind.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these six faculties.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.30 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
30. Dutiyasamaṇabrāhmaṇasutta
30. Ascetics and Brahmins (2nd)
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ nappajānanti, cakkhundriyasamudayaṃ nappajānanti, cakkhundriyanirodhaṃ nappajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ nappajānanti;
“monks, there are ascetics and brahmins who don’t understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation.
sotindriyaṃ … pe …
They don’t understand the ear faculty …
ghānindriyaṃ … pe …
nose faculty …
jivhindriyaṃ … pe …
tongue faculty …
kāyindriyaṃ … pe …
body faculty …
manindriyaṃ nappajānanti, manindriyasamudayaṃ nappajānanti, manindriyanirodhaṃ nappajānanti, manindriyanirodhagāminiṃ paṭipadaṃ nappajānanti.
mind faculty, its origin, its cessation, and the practice that leads to its cessation.
Na me te, bhikkhave … pe … sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā cakkhundriyaṃ pajānanti, cakkhundriyasamudayaṃ pajānanti, cakkhundriyanirodhaṃ pajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ pajānanti,
There are ascetics and brahmins who do understand the eye faculty, its origin, its cessation, and the practice that leads to its cessation.
sotindriyaṃ … pe …
They understand the ear faculty …
ghānindriyaṃ … pe …
nose faculty …
jivhindriyaṃ … pe …
tongue faculty …
kāyindriyaṃ … pe …
body faculty …
manindriyaṃ pajānanti, manindriyasamudayaṃ pajānanti, manindriyanirodhaṃ pajānanti, manindriyanirodhagāminiṃ paṭipadaṃ pajānanti,
mind faculty, its origin, its cessation, and the practice that leads to its cessation.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
end of section [48..3.. - SN 48 vagga 3 Chaḷindriya: The Six Faculties] ❧
+ § – SN 48 vagga 4 Sukhindriya: The Pleasure Faculty+ all - all
4. Sukhindriyavagga
4. The Pleasure Faculty
SN 48.31 Suddhika: Plain Version
31. Suddhikasutta
31. Plain Version
“pañc'-imāni, bhikkhave, indriyāni.
“[There are] five-(of)-these, ***********, faculties.
katamāni pañca?
which five?
sukh'-indriyaṃ,
(the) pleasure-faculty.
dukkh'-indriyaṃ,
(the) pain-faculty.
so-manass'-indriyaṃ,
(the) good-mental-[state]-faculty.
do-manass'-indriyaṃ,
(the) bad-mental-[state]-faculty.
upekkh'-indriyaṃ —
(the) equanimous-observation-faculty.
imāni kho, bhikkhave, pañc'-indriyānī”ti.
these indeed, monks, [are the] five-faculties.
SN 48.32 Sotāpanna: A Stream-Enterer
32. Sotāpannasutta
32. A Stream-Enterer
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti—
A noble-one's-disciple comes to truly understand these five faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Such a noble-one's-disciple is called a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 48.33 Arahanta: A Perfected One
33. Arahantasutta
33. A Perfected One
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti—
A monk comes to be freed by not grasping after truly understanding these five faculties’ origin, ending, gratification, drawback, and escape.
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.
Such a monk is called a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment.”
SN 48.34 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
34. Paṭhamasamaṇabrāhmaṇasutta
34. Ascetics and Brahmins (1st)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,
There are ascetics and brahmins who don’t truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the origin, ending, gratification, drawback, and escape when it comes to these five faculties.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.35 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
35. Dutiyasamaṇabrāhmaṇasutta
35. Ascetics and Brahmins (2nd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ nappajānanti, sukhindriyasamudayaṃ nappajānanti, sukhindriyanirodhaṃ nappajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;
“monks, there are ascetics and brahmins who don’t understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.
dukkhindriyaṃ nappajānanti … pe …
There are ascetics and brahmins who don’t understand the faculty of pain …
somanassindriyaṃ nappajānanti … pe …
happiness …
domanassindriyaṃ nappajānanti … pe …
sadness …
upekkhindriyaṃ nappajānanti, upekkhindriyasamudayaṃ nappajānanti, upekkhindriyanirodhaṃ nappajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;
equanimous-observation, its origin, its cessation, and the practice that leads to its cessation.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā sukhindriyaṃ pajānanti, sukhindriyasamudayaṃ pajānanti, sukhindriyanirodhaṃ pajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ pajānanti;
There are ascetics and brahmins who do understand the faculty of pleasure, its origin, its cessation, and the practice that leads to its cessation.
dukkhindriyaṃ pajānanti … pe …
There are ascetics and brahmins who do understand the faculty of pain …
somanassindriyaṃ pajānanti … pe …
happiness …
domanassindriyaṃ pajānanti … pe …
sadness …
upekkhindriyaṃ pajānanti, upekkhindriyasamudayaṃ pajānanti, upekkhindriyanirodhaṃ pajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ pajānanti,
equanimous-observation, its origin, its cessation, and the practice that leads to its cessation.
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
SN 48.36 paṭhama-vibhaṅga-suttaṃ
SN 48.36 paṭhama-vibhaṅga-suttaṃ
“pañc'-imāni, bhikkhave, indriyāni.
“[There are] five-(of)-these, ***********, faculties.
katamāni pañca?
which five?
sukh'-indriyaṃ,
(the) pleasure-faculty.
dukkh'-indriyaṃ,
(the) pain-faculty.
so-manass'-indriyaṃ,
(the) good-mental-[state]-faculty.
do-manass'-indriyaṃ,
(the) bad-mental-[state]-faculty.
upekkh'-indriyaṃ —
(the) equanimous-observation-faculty.
“katamañca, bhikkhave, sukh'-indriyaṃ?
“what, ************, (is the) pleasure-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
kāyikaṃ sukhaṃ,
bodily pleasure,
kāyikaṃ sātaṃ,
bodily satisfaction,
kāya-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —
Bodily-contact-produced pleasurable satisfying feeling –
idaṃ vuccati, bhikkhave, sukh'-indriyaṃ.
that (is) called, *********, pleasure-faculty.
“katamañca, bhikkhave, dukkh'-indriyaṃ?
“what, ************, (is the) pain-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
kāyikaṃ dukkhaṃ,
bodily pain,
kāyikaṃ a-sātaṃ,
bodily dis-satisfaction,
kāya-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ —
Bodily-contact-produced painful un-satisfying feeling –
idaṃ vuccati, bhikkhave, dukkh'-indriyaṃ.
that (is) called, *********, pain-faculty.
“katamañca, bhikkhave, so-manass-indriyaṃ?
“what, ************, (is the) good-mental-[state]-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
cetasikaṃ sukhaṃ,
mental pleasure,
cetasikaṃ sātaṃ,
mental satisfaction,
mano-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —
mind-contact-produced pleasurable satisfying feeling –
idaṃ vuccati, bhikkhave, so-manass-indriyaṃ.
that (is) called, *********, good-mental-[state]-faculty.
“katamañca, bhikkhave, do-manass-indriyaṃ?
“what, ************, (is the) bad-mental-[state]-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
cetasikaṃ dukkhaṃ,
mental pain,
cetasikaṃ a-sātaṃ,
mental dis-satisfaction,
mano-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ —
mind-contact-produced painful dis-satisfying feeling –
idaṃ vuccati, bhikkhave, do-manass-indriyaṃ.
that (is) called, *********, bad-mental-[state]-faculty.
“katamañca, bhikkhave, upekkh’-indriyaṃ?
“what, ************, (is the) equanimous-observation-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
kāyikaṃ vā cetasikaṃ vā
bodily or mental **
n’eva-sātaṃ n’ā-sātaṃ vedayitaṃ —
Neither-satisfying nor-non-satisfying-feeling –
idaṃ vuccati, bhikkhave, upekkh'-indriyaṃ.
that (is) called, *********, equanimous-observation-faculty.
imāni kho, bhikkhave, pañc’-indriyānī”ti.
these indeed, ***********, [are the] five-faculties.”
❧
+ SN 48.37 Dutiyavibhaṅga: Analysis (2nd) SN-q 48.37 - SN 48.37 Dutiyavibhaṅga: Analysis (2nd)
SN-q 48.37.1 – (sukha indriya = physical pleasure)
SN-q 48.37.2 – (dukkha indriya = physical pain)
SN-q 48.37.3 – (so-manssa indriya = mental happiness)
SN-q 48.37.4 – (do-manssa indriya = mental un-happiness)
SN-q 48.37.5 – (upekkha indriya = both physical and mental equanimity)
SN-q 48.37.6 – (sukha vedana = sukha indriya + so-manssa indriya,. Similar for dukkha)
SN 48.37 alt
This sutta almost exactly same as
SN 48.36 , with this ending added.
Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā.
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.
Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā.
The faculties of pain and sadness should be seen as painful feeling.
Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā.
The faculty of equanimous-observation should be seen as neutral feeling.
Imāni kho, bhikkhave, pañcindriyānī”ti.
These are the five faculties.”
“pañc'-imāni, bhikkhave, indriyāni.
“[There are] five-(of)-these, ***********, faculties.
katamāni pañca?
which five?
sukh'-indriyaṃ,
(the) pleasure-faculty.
dukkh'-indriyaṃ,
(the) pain-faculty.
so-manass'-indriyaṃ,
(the) good-mental-[state]-faculty.
do-manass'-indriyaṃ,
(the) bad-mental-[state]-faculty.
upekkh'-indriyaṃ —
(the) equanimity-faculty.
§37.1 – (sukha indriya = physical pleasure)
“katamañca, bhikkhave, sukh'-indriyaṃ?
“what, ************, (is the) pleasure-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
kāyikaṃ sukhaṃ,
bodily pleasure,
kāyikaṃ sātaṃ,
bodily satisfaction,
kāya-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —
Bodily-contact-produced pleasurable satisfying feeling –
idaṃ vuccati, bhikkhave, sukh'-indriyaṃ.
that (is) called, *********, pleasure-faculty.
§37.2 – (dukkha indriya = physical pain)
“katamañca, bhikkhave, dukkh'-indriyaṃ?
“what, ************, (is the) pain-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
kāyikaṃ dukkhaṃ,
bodily pain,
kāyikaṃ a-sātaṃ,
bodily dis-satisfaction,
kāya-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ —
Bodily-contact-produced painful un-satisfying feeling –
idaṃ vuccati, bhikkhave, dukkh'-indriyaṃ.
that (is) called, *********, pain-faculty.
§37.3 – (so-manssa indriya = mental happiness)
“katamañca, bhikkhave, so-manass-indriyaṃ?
“what, ************, (is the) good-mental-[state]-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
cetasikaṃ sukhaṃ,
mental pleasure,
cetasikaṃ sātaṃ,
mental satisfaction,
mano-samphassajaṃ sukhaṃ sātaṃ vedayitaṃ —
mind-contact-produced pleasurable satisfying feeling –
idaṃ vuccati, bhikkhave, so-manass-indriyaṃ.
that (is) called, *********, good-mental-[state]-faculty.
§37.4 – (do-manssa indriya = mental un-happiness)
“katamañca, bhikkhave, do-manass-indriyaṃ?
“what, ************, (is the) bad-mental-[state]-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
cetasikaṃ dukkhaṃ,
mental pain,
cetasikaṃ a-sātaṃ,
mental dis-satisfaction,
mano-samphassajaṃ dukkhaṃ a-sātaṃ vedayitaṃ —
mind-contact-produced painful dis-satisfying feeling –
idaṃ vuccati, bhikkhave, do-manass-indriyaṃ.
that (is) called, *********, bad-mental-[state]-faculty.
§37.5 – (upekkha indriya = both physical and mental equanimity)
“katamañca, bhikkhave, upekkh’-indriyaṃ?
“what, ************, (is the) equanimity-faculty?
yaṃ kho, bhikkhave,
Whatever ***, ************,
kāyikaṃ vā cetasikaṃ vā
bodily or mental **
n’eva-sātaṃ n’ā-sātaṃ vedayitaṃ —
Neither-satisfying nor-non-satisfying-feeling –
idaṃ vuccati, bhikkhave, upekkh'-indriyaṃ.
that (is) called, *********, equanimity-faculty.
§37.6 – (sukha vedana = sukha indriya + so-manssa indriya,. Similar for dukkha)
(this sutta exactly the same as previous sutta SN 48.36, replacing last line with this ending)
“tatra, bhikkhave,
“Therein, monks,
yañca sukh-indriyaṃ yañca so-manass-indriyaṃ,
the pleasure-faculty and-the good-mental-[state]-faculty,
sukhā sā vedanā daṭṭhabbā.
{should be seen as} pleasant ** feeling
tatra, bhikkhave,
“Therein, monks,
yañca dukkh-indriyaṃ yañca do-manass-indriyaṃ,
The pain-faculty and-the bad-mental-[state]-faculty,
dukkhā sā vedanā daṭṭhabbā.
{should be seen as} painful ** feeling.
tatra, bhikkhave,
“Therein, monks,
yadidaṃ upekkh-indriyaṃ,
the equanimity-faculty,
A-dukkham-a-sukhā sā vedanā daṭṭhabbā.
{should be seen as} neither-painful-nor-pleasant ** feeling.
imāni kho, bhikkhave, pañc’-indriyānī”ti.
these indeed, ***********, [are the] five-faculties.”
end of section [48.37 - SN 48.37 Dutiyavibhaṅga: Analysis (2nd)] ❧
SN 48.38 Tatiyavibhaṅga: Analysis (3rd)
38. Tatiyavibhaṅgasutta
38. Analysis (3rd)
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Katamañca, bhikkhave, sukhindriyaṃ?
And what is the faculty of pleasure?
Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ—
Physical enjoyment, physical pleasure, the enjoyable, pleasant feeling that’s born from physical contact.
idaṃ vuccati, bhikkhave, sukhindriyaṃ.
This is called the faculty of pleasure.
Katamañca, bhikkhave, dukkhindriyaṃ?
And what is the faculty of pain?
Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ—
Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact.
idaṃ vuccati, bhikkhave, dukkhindriyaṃ.
This is called the faculty of pain.
Katamañca, bhikkhave, somanassindriyaṃ?
And what is the faculty of happiness?
Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ—
Mental enjoyment, mental pleasure, the enjoyable, pleasant feeling that’s born from mind contact.
idaṃ vuccati, bhikkhave, somanassindriyaṃ.
This is called the faculty of happiness.
Katamañca, bhikkhave, domanassindriyaṃ?
And what is the faculty of sadness?
Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ—
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.
idaṃ vuccati, bhikkhave, domanassindriyaṃ.
This is called the faculty of sadness.
Katamañca, bhikkhave, upekkhindriyaṃ?
And what is the faculty of equanimous-observation?
Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ—
Neither pleasant nor unpleasant feeling, whether physical or mental.
idaṃ vuccati, bhikkhave, upekkhindriyaṃ.
This is the faculty of equanimous-observation.
Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā.
In this context, the faculties of pleasure and happiness should be seen as pleasant feeling.
Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā.
The faculties of pain and sadness should be seen as painful feeling.
Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā.
The faculty of equanimous-observation should be seen as neutral feeling.
Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti pariyāyenā”ti.
That’s how these five faculties, depending on how they’re explained, having been five become three, and having been three become five.”
SN 48.39 Kaṭṭhopama: The Simile of the Fire Sticks
39. Kaṭṭhopamasutta
39. The Simile of the Fire Sticks
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.
The faculties of pleasure, pain, happiness, sadness, and equanimous-observation.
Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ.
The faculty of pleasure arises dependent on a contact to be experienced as pleasant.
So sukhitova samāno ‘sukhitosmī’ti pajānāti.
When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhindriyaṃ.
The faculty of pain arises dependent on a contact to be experienced as painful.
So dukkhitova samāno ‘dukkhitosmī’ti pajānāti.
When in a state of pain, you understand: ‘I’m in a state of pain.’
Tasseva dukkhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannaṃ dukkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as painful, you understand that the corresponding faculty of pain ceases and stops.
Somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati somanassindriyaṃ.
The faculty of happiness arises dependent on a contact to be experienced as happiness.
So sumanova samāno ‘sumanosmī’ti pajānāti.
When in a state of happiness, you understand: ‘I’m in a state of happiness.’
Tasseva somanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ somanassavedaniyaṃ phassaṃ paṭicca uppannaṃ somanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as happiness, you understand that the corresponding faculty of happiness ceases and stops.
Domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati domanassindriyaṃ.
The faculty of sadness arises dependent on a contact to be experienced as sadness.
So dummanova samāno ‘dummanosmī’ti pajānāti.
When in a state of sadness, you understand: ‘I’m in a state of sadness.’
Tasseva domanassavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ domanassavedaniyaṃ phassaṃ paṭicca uppannaṃ domanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as sadness, you understand that the corresponding faculty of sadness ceases and stops.
Upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ.
The faculty of equanimous-observation arises dependent on a contact to be experienced as equanimous.
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.
When in a state of equanimous-observation, you understand: ‘I’m in a state of equanimous-observation.’
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppannaṃ upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimous-observation ceases and stops.
Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati, tejo abhinibbattati; tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā tajjā usmā sā nirujjhati sā vūpasammati;
When you rub two sticks together, heat is generated and fire is produced. But when you part the sticks and lay them aside, any corresponding heat ceases and stops.
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ.
In the same way, the faculty of pleasure arises dependent on a contact to be experienced as pleasant.
So sukhitova samāno ‘sukhitosmī’ti pajānāti.
When in a state of pleasure, you understand: ‘I’m in a state of pleasure.’
Tasseva sukhavedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti.
With the cessation of that contact to be experienced as pleasant, you understand that the corresponding faculty of pleasure ceases and stops.
Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe …
The faculty of pain …
somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe …
happiness …
domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca … pe …
sadness …
upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ.
equanimous-observation arises dependent on a contact to be experienced as equanimous.
So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.
When in a state of equanimous-observation, you understand: ‘I’m in a state of equanimous-observation.’
Tasseva upekkhāvedaniyassa phassassa nirodhā ‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppajjati upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.
With the cessation of that contact to be experienced as equanimous, you understand that the corresponding faculty of equanimous-observation ceases and stops.”
❧
+ SN 48.40 Uppaṭipāṭika: Irregular Order (2023 SP-FLUENT translation by frankk derived from B. Sujato ) fnod 5..48.40
(corrected to agree with
AN 5.176 )
SN-q 48.40 - SN 48.40 Uppaṭipāṭika: Irregular Order
SN-q 48.40.1 – (dukkha-indriya [physical pain] ceases in 1st jhāna)
SN-q 48.40.2 – (domanassa-indriya [mental pain] ceases in 1st jhāna)
SN-q 48.40.3 – (sukha-indriya [physical pleasure] ceases in 4th jhāna)
SN-q 48.40.4 – (somanassa-indriya [mental elation, pīti] ceases in 3rd jhāna)
SN-q 48.40.5 – (upekkha-indriya [physical & mental lack of sāta] ceases in saññāvedayitanirodhaṃ )
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Dukkhindriyaṃ, domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ.
The faculties of pain, sadness, pleasure, happiness, and equanimous-observation.
Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ.
While a monk is meditating—assiduous, ardent, and resolute—the faculty of pain arises.
So evaṃ pajānāti:
They understand:
‘uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.
‘The faculty of pain has arisen in me. And that has a precursor, a source, a condition, and a reason.
Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.
It’s not possible for the faculty of pain to arise without a precursor, a source, a condition, or a reason.’
So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.
They understand the faculty of pain, its origin, its cessation, and where that faculty of pain that’s arisen ceases without anything left over.
§40.1 – (dukkha-indriya [physical pain] ceases in 1st jhāna)
Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati?
And where does that faculty of pain that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati.
That’s where the faculty of pain that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.
They’re called a monk who understands the cessation of the faculty of pain, and who applies their mind to that end.
§40.2 – (domanassa-indriya [mental pain] ceases in 1st jhāna)
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṃ.
While a monk is meditating—assiduous, ardent, and resolute—the faculty of sadness arises.
So evaṃ pajānāti:
They understand:
‘uppannaṃ kho me idaṃ domanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.
‘The faculty of sadness has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ domanassindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.
It’s not possible for the faculty of sadness to arise without a precursor, a source, a condition, or a reason.’
So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.
They understand the faculty of sadness, its origin, its cessation, and where that faculty of sadness that’s arisen ceases without anything left over.
Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati?
And where does that faculty of sadness that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati.
That’s where the faculty of sadness that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.
They’re called a monk who understands the cessation of the faculty of sadness, and who applies their mind to that end.
§40.3 – (sukha-indriya [physical pleasure] ceases in 4th jhāna)
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṃ.
While a monk is meditating—assiduous, ardent, and resolute—the faculty of pleasure arises.
So evaṃ pajānāti:
They understand:
‘uppannaṃ kho me idaṃ sukhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.
‘The faculty of pleasure has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ sukhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.
it’s not possible for the faculty of pain to arise without a precursor, a source, a condition, or a reason.’
So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.
They understand the faculty of pleasure, its origin, its cessation, and where that faculty of pleasure that’s arisen ceases without anything left over.
Kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati?
And where does that faculty of pleasure that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati,
It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati.
That’s where the faculty of pleasure that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.
They’re called a monk who understands the cessation of the faculty of pleasure, and who applies their mind to that end.
§40.4 – (somanassa-indriya [mental elation, pīti] ceases in 3rd jhāna)
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṃ.
While a monk is meditating—assiduous, ardent, and resolute—the faculty of happiness arises.
So evaṃ pajānāti:
They understand:
‘uppannaṃ kho me idaṃ somanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.
‘The faculty of happiness has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ somanassindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.
it’s not possible for the faculty of happiness to arise without a precursor, a source, a condition, or a reason.’
So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.
They understand the faculty of happiness, its origin, its cessation, and where that faculty of happiness that’s arisen ceases without anything left over.
Kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati?
And where does that faculty of happiness that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati,
It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati.
That’s where the faculty of happiness that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.
They’re called a monk who understands the cessation of the faculty of happiness, and who applies their mind to that end.
§40.5 – (upekkha-indriya [physical & mental lack of sāta] ceases in saññāvedayitanirodhaṃ )
Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṃ.
While a monk is meditating—assiduous, ardent, and resolute—the faculty of equanimous-observation arises.
So evaṃ pajānāti:
They understand:
‘uppannaṃ kho me idaṃ upekkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.
‘The faculty of equanimous-observation has arisen in me. And that has a precursor, a source, a condition, and a reason.
tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatī’ti—netaṃ ṭhānaṃ vijjati.
It’s not possible for the faculty of equanimous-observation to arise without a precursor, a source, a condition, or a reason.’
So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.
They understand the faculty of equanimous-observation, its origin, its cessation, and where that faculty of equanimous-observation that’s arisen ceases without anything left over.
Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati?
And where does that faculty of equanimous-observation that’s arisen cease without anything left over?
Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,
It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.
ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati.
That’s where the faculty of equanimous-observation that’s arisen ceases without anything left over.
Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharatī’”ti.
They’re called a monk who understands the cessation of the faculty of equanimous-observation, and who applies their mind to that end.”
end of section [48.40 - SN 48.40 Uppaṭipāṭika: Irregular Order] ❧
(AVS) Aviparitaka Sutra (agama parallel to SN 48.40)
(has domanassa, dukkha, somanassa, sukha and upekkha cease successively)
(domanassa-indriya [mental pain] ceases in 1st jhāna)
(dukkha-indriya [physical pain] ceases in 2nd jhāna)
(somanassa-indriya [mental pleasure] ceases in 3rd jhāna)
(Sukha-indriya [physical pleasure] ceases in 4th jhāna)
(upekkha-indriya [physical & mental lack of sāta] ceases in saññā-vedayita-nirodhaṃ )
At least 4 distinct school of Buddhism agree on AVS, against one Theravada SN 48.40
These texts and commentaries from various schools of Buddhism vary on their interpretation of AVS (Aviparitaka Sutra), but they all seem to preserve the same consistent version of AVS, whereas the SN 48.40 Theravada Pali is an outlier that differs drastically from AVS.
1. Abhidharmamrta(rasa)-sastra (sarvastivada school)
2. Tattvasiddhi (or * Satyasiddhi-sastra, pé Cheng shi lun) of the Darstantikas or the Bàáhusrutiyas SCHOOL
3. Yogacarabhumi (tiita Yu qie shi di lun) of the Yogacara school.
4. As to the Sautrantika views, I shall refer to the Abhidharmako s´abhasya by Vasubandhu in the fourth or fifth century A.D. Although this treatise describes itself as ‘‘a presentation of the Abhidharma as taught by the Vaibhasikas’’, its author has evident sympathies for the Sautrantikas. (Sautrantikas is to be treated as a different school of thought than Sarvastivada)
end of section [48..4.. - SN 48 vagga 4 Sukhindriya: The Pleasure Faculty] ❧
+ § – SN 48 vagga 5 Jarā: Old Age+ all - all
SN 48.41 Jarādhamma: Old Age
41. Jarādhammasutta
41. Old Age
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṃ otāpayamāno.
Then in the late afternoon, the Buddha came out of retreat and sat warming his back in the last rays of the sun.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and while massaging the Buddha’s limbs he said:
“acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto, sithilāni ca gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ—
how the complexion of your skin is no longer pure and bright. Your limbs are flaccid and wrinkled, and your body is stooped. And it’s apparent that there has been a deterioration in your faculties
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.
of eye, ear, nose, tongue, and body.”
“Evañhetaṃ, ānanda, hoti—
“That’s how it is, Ānanda.
jarādhammo yobbaññe, byādhidhammo ārogye, maraṇadhammo jīvite.
When young you’re liable to grow old; when healthy you’re liable to get sick; and when alive you’re liable to die.
Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto, sithilāni ca honti gattāni sabbāni valiyajātāni, purato pabbhāro ca kāyo, dissati ca indriyānaṃ aññathattaṃ—
The complexion of the skin is no longer pure and bright. The limbs are flaccid and wrinkled, and the body is stooped. And it’s apparent that there has been a deterioration in the faculties
cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.
of eye, ear, nose, tongue, and body.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvā ca sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Dhī taṃ jammi jare atthu,
“Curse this wretched old age,
dubbaṇṇakaraṇī jare;
which makes you so ugly.
Tāva manoramaṃ bimbaṃ,
That’s how much this delightful puppet
jarāya abhimadditaṃ.
is ground down by old age.
Yopi vassasataṃ jīve,
Even if you live for a hundred years,
sopi maccuparāyaṇo;
you’ll still end up dying.
Na kiñci parivajjeti,
Death spares no-one,
sabbamevābhimaddatī”ti.
but crushes all underfoot.”
SN 48.42 Uṇṇābhabrāhmaṇa: The Brahmin Uṇṇābha
42. Uṇṇābhabrāhmaṇasutta
42. The Brahmin Uṇṇābha
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti.
“Master Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range.
Katamāni pañca?
What five?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.
The faculties of the eye, ear, nose, tongue, and body.
Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī”ti?
What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”
“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti.
“Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range.
Katamāni pañca?
What five?
Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.
The faculties of the eye, ear, nose, tongue, and body.
Imesaṃ kho, brāhmaṇa, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī”ti.
These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
“Manassa pana, bho gotama, kiṃ paṭisaraṇan”ti?
“But Master Gotama, what does the mind have recourse to?”
“Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.
“The mind has recourse to rememberfulness.”
“Satiyā pana, bho gotama, kiṃ paṭisaraṇan”ti?
“But what does rememberfulness have recourse to?”
“Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.
“rememberfulness has recourse to freedom.”
“Vimuttiyā pana, bho gotama, kiṃ paṭisaraṇan”ti?
“But what does freedom have recourse to?”
“Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇan”ti.
“Freedom has recourse to nirvana.”
“Nibbānassa pana, bho gotama, kiṃ paṭisaraṇan”ti?
“But what does nirvana have recourse to?”
“Accayāsi, brāhmaṇa, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ.
“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning.
Nibbānogadhañhi, brāhmaṇa, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan”ti.
For nirvana is the culmination, destination, and end of the spiritual life.”
Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.
And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi:
Then, not long after he had left, the Buddha addressed the monks:
“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṃ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti?
“Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”
“Pacchimāyaṃ, bhante, bhittiyan”ti.
“On the western wall, sir.”
“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
“In the same way, the brahmin Uṇṇābha’s earned-trust in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṃ kareyya, natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto uṇṇābho brāhmaṇo puna imaṃ lokaṃ āgaccheyyā”ti.
If he were to pass away at this time, he would be bound by no fetter that might return him to this world.”
❧
SN 48.43 Sāketa: At Sāketa
43. Sāketasutta
43. At Sāketa
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.
At one time the Buddha was staying near Sāketa in the deer part at the Añjana Wood.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni hontī”ti?
“monks, is there a way in which the five faculties become the five powers, and the five powers become the five faculties?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti … pe …
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti.
“monks, there is a way in which the five faculties become the five powers, and the five powers become the five faculties.
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma yāni pañcindriyāni tāni pañca balāni honti, yāni pañca balāni tāni pañcindriyāni honti?
And what is that method?
Yaṃ, bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ;
The faculty of earned-trust is the power of earned-trust, and the power of earned-trust is the faculty of earned-trust.
yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ;
The faculty of energy is the power of energy, and the power of energy is the faculty of energy.
yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ;
The faculty of rememberfulness is the power of rememberfulness, and the power of rememberfulness is the faculty of rememberfulness.
yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ;
The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity.
yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ.
The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.
Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo.
Suppose that there was a river slanting, sloping, and inclining to the east, and in the middle was an island.
Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati.
There’s a way in which that river can be reckoned to have just one stream.
Atthi pana, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti.
But there’s also a way in which that river can be reckoned to have two streams.
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati?
And what’s the way in which that river can be reckoned to have just one stream?
Yañca, bhikkhave, tassa dīpassa purimante udakaṃ, yañca pacchimante udakaṃ—
By taking into account the water to the east and the west of the island,
ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko sototveva saṅkhyaṃ gacchati.
that river can be reckoned to have just one stream.
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti?
And what’s the way in which that river can be reckoned to have two streams?
Yañca, bhikkhave, tassa dīpassa uttarante udakaṃ, yañca dakkhiṇante udakaṃ—
By taking into account the water to the north and the south of the island,
ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā dve sotānitveva saṅkhyaṃ gacchanti.
that river can be reckoned to have two streams.
Evameva kho, bhikkhave, yaṃ saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ saddhindriyaṃ;
In the same way, the faculty of earned-trust is the power of earned-trust, and the power of earned-trust is the faculty of earned-trust.
yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ;
The faculty of energy is the power of energy, and the power of energy is the faculty of energy.
yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ satindriyaṃ;
The faculty of rememberfulness is the power of rememberfulness, and the power of rememberfulness is the faculty of rememberfulness.
yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ samādhindriyaṃ;
The faculty of undistractible-lucidity is the power of undistractible-lucidity, and the power of undistractible-lucidity is the faculty of undistractible-lucidity.
yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ paññindriyaṃ.
The faculty of wisdom is the power of wisdom, and the power of wisdom is the faculty of wisdom.
Pañcannaṃ, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
It’s because of developing and cultivating the five faculties that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
❧
SN 48.44 Pubbakoṭṭhaka: At the Eastern Gate
44. Pubbakoṭṭhakasutta
44. At the Eastern Gate
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake.
At one time the Buddha was staying in Sāvatthī at the eastern gate.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“saddahasi tvaṃ, sāriputta—
“Sāriputta, do you have earned-trust that
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti?
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless?”
“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi—
“Sir, in this case I don’t rely on earned-trust in the Buddha’s claim that
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.
Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ—
There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on earned-trust in this matter.
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā—
But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties in this matter.
saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
Mayhañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya.
I have known, seen, understood, realized, and experienced this with wisdom.
Nikkaṅkhvāhaṃ tattha nibbicikiccho saddhindriyaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti.
I have no doubts or uncertainties that the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ—
There are those who have not known or seen or understood or realized or experienced this with wisdom. They may rely on earned-trust in this matter.
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
Yesañca kho etaṃ, sāriputta, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā—
But there are those who have known, seen, understood, realized, and experienced this with wisdom. They have no doubts or uncertainties that
saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti.
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, when developed and cultivated, culminate, finish, and end in the deathless.”
SN 48.45 Paṭhamapubbārāma: At the Eastern Monastery (1st)
45. Paṭhamapubbārāmasutta
45. At the Eastern Monastery (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “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”’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“A monk must develop and cultivate one faculty so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamassa ekassa paññindriyassa paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti.
What one? The faculty of wisdom. When a noble-one's-disciple has wisdom, the earned-trust, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.
Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
This is the one faculty that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “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”’.”
SN 48.46 Dutiyapubbārāma: At the Eastern Monastery (2nd)
46. Dutiyapubbārāmasutta
46. At the Eastern Monastery (2nd)
Taṃyeva nidānaṃ.
The same setting.
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “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”’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“A monk must develop and cultivate two faculties so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamesaṃ dvinnaṃ?
What two?
Ariyāya ca paññāya, ariyāya ca vimuttiyā.
Noble wisdom and noble freedom.
Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ.
For their noble wisdom is the faculty of wisdom.
Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ.
And their noble freedom is the faculty of undistractible-lucidity.
Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
These are the two faculties that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “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”’.”
SN 48.47 Tatiyapubbārāma: At the Eastern Monastery (3rd)
47. Tatiyapubbārāmasutta
47. At the Eastern Monastery (3rd)
Taṃyeva nidānaṃ.
The same setting.
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “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”’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“A monk must develop and cultivate four faculties so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamesaṃ catunnaṃ?
What four?
Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa—
The faculties of energy, rememberfulness, undistractible-lucidity, and wisdom.
imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
These are the four faculties that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “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”’.”
SN 48.48 Catutthapubbārāma: At the Eastern Monastery (4th)
48. Catutthapubbārāmasutta
48. At the Eastern Monastery (4th)
Taṃyeva nidānaṃ.
The same setting.
“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“monks, how many faculties must a monk develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
‘I understand: “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”’?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
“A monk must develop and cultivate five faculties so that they can declare enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Katamesaṃ pañcannaṃ?
What five?
Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti:
These are the five faculties that a monk must develop and cultivate so that they can declare enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “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”’.”
SN 48.49 Piṇḍolabhāradvāja: About Piṇḍola Bhāradvāja
49. Piṇḍolabhāradvājasutta
49. About Piṇḍola Bhāradvāja
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti:
Now at that time Venerable Piṇḍola Bhāradvāja had declared enlightenment:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī”ti.
“I understand: ‘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.’”
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
“Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Kiṃ nu kho, bhante, atthavasaṃ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā:
“What reason does Piṇḍola Bhāradvāja see for doing this?”
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?
“Tiṇṇannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā:
“It’s because Piṇḍola Bhāradvāja has developed and cultivated three faculties that he declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
‘I understand: “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.”’
Katamesaṃ tiṇṇannaṃ?
What three?
Satindriyassa, samādhindriyassa, paññindriyassa—
The faculties of rememberfulness, undistractible-lucidity, and wisdom.
imesaṃ kho, bhikkhave, tiṇṇannaṃ indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā:
It’s because Piṇḍola Bhāradvāja has developed and cultivated these three faculties that he declares enlightenment.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.
Imāni ca, bhikkhave, tīṇindriyāni kimantāni?
What’s the culmination of these three faculties?
Khayantāni.
They culminate in ending.
Kissa khayantāni?
In the ending of what?
Jātijarāmaraṇassa.
Of rebirth, old age, and death.
‘Jātijarāmaraṇaṃ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā:
It’s because he sees that they culminate in the ending of rebirth, old age, and death that Piṇḍola Bhāradvāja declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.
‘I understand: “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.”’”
50. Āpaṇasutta
50. At Āpaṇa
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo.
At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town called Āpaṇa.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?
“Sāriputta, would a noble-one's-disciple who is sure and devoted to the Realized One have any doubt or uncertainty about the Realized One or his instructions?”
“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
“Sir, a noble-one's-disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions.
saddhassa hi, bhante, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati—akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
You can expect that an earned-trustful noble-one's-disciple will live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.
For their energy is the faculty of energy.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.
You can expect that an earned-trustful and energetic noble-one's-disciple will be rememberful, with utmost rememberfulness and alertness, able to remember and recall what was said and done long ago.
Yā hissa, bhante, sati tadassa satindriyaṃ.
For their rememberfulness is the faculty of rememberfulness.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ.
You can expect that an earned-trustful, energetic, and rememberful noble-one's-disciple will, relying on letting go, gain undistractible-lucidity, gain unification of mind.
Yo hissa, bhante, samādhi tadassa samādhindriyaṃ.
For their samādhi is the faculty of undistractible-lucidity.
Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ yaṃ evaṃ pajānissati—
You can expect that an earned-trustful, energetic, rememberful noble-one's-disciple with their mind undistractify-&-lucidifyd in samādhi will understand this:
anamataggo kho saṃsāro.
‘Transmigration has no known beginning.
Pubbakoṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.
No first point is found of sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving.
Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ—
But when that dark mass of ignorance fades away and ceases with nothing left over, that state is peaceful and sublime.
sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
That is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
Yā hissa, bhante, paññā tadassa paññindriyaṃ.
For their noble wisdom is the faculty of wisdom.
Saddho so, bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati:
When a noble-one's-disciple has tried again and again, recollected again and again, entered undistractible-lucidity again and again, and understood with wisdom again and again, they will be confident of this:
‘ime kho te dhammā ye me pubbe sutavā ahesuṃ.
‘I have previously heard of these things.
Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha passāmī’ti.
But now I have direct meditative experience of them, and see them with penetrating wisdom.’
Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.
For their earned-trust is the faculty of earned-trust.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.
“Sāriputta, a noble-one's-disciple who is sure and devoted to the Realized One would have no doubt or uncertainty about the Realized One or his instructions. …”
Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati—
(The Buddha then repeated Sāriputta’s answer word for word.)
akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.
Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ.
end of section [48..5.. - SN 48 vagga 5 Jarā: Old Age] ❧
+ § – SN 48 vagga 6 Sūkarakhata: The Boar’s Cave+ all - all
6. Sūkarakhatavagga
6. The Boar’s Cave
51. Sālasutta
51. At Sālā
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme.
At one time the Buddha was staying in the land of the Kosalans near the brahmin village of Sālā.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ—thāmena javena sūrena;
“monks, the lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?
And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;
The faculties of earned-trust,
vīriyindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;
energy,
satindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;
rememberfulness,
samādhindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;
undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ—thāmena javena sūrena;
The lion, king of beasts, is said to be the best of animals in terms of strength, speed, and courage.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”
SN 48.52 Mallika: In the Land of the Mallas
52. Mallikasutta
52. In the Land of the Mallas
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo.
At one time the Buddha was staying in the land of the Mallas, near the Mallian town called Uruvelakappa.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti.
“monks, as long as noble knowledge hasn’t arisen for a noble-one's-disciple the four faculties are not stable and fixed.
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ saṇṭhiti hoti, atha catunnaṃ indriyānaṃ avaṭṭhiti hoti.
But when noble knowledge has arisen for a noble-one's-disciple the four faculties become stable and fixed.
Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṃ na ussitaṃ hoti, neva tāva gopānasīnaṃ saṇṭhiti hoti, neva tāva gopānasīnaṃ avaṭṭhiti hoti.
It’s just like in a bungalow. As long as the roof peak is not lifted into place, the rafters are not stable or fixed.
Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṃ ussitaṃ hoti, atha gopānasīnaṃ saṇṭhiti hoti, atha gopānasīnaṃ avaṭṭhiti hoti.
But when the roof peak is lifted into place, the rafters become stable and fixed.
Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti, neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti.
In the same way, as long as noble knowledge hasn’t arisen for a noble-one's-disciple the four faculties are not stable and fixed.
Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ … pe … avaṭṭhiti hoti.
But when noble knowledge has arisen for a noble-one's-disciple the four faculties become stable and fixed.
Katamesaṃ catunnaṃ?
What four?
Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa.
The faculties of earned-trust, energy, rememberfulness, and undistractible-lucidity.
Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhātī”ti.
When a noble-one's-disciple has wisdom, the earned-trust, energy, rememberfulness, and undistractible-lucidity that follow along with that become stabilized.”
SN 48.53 Sekha: A Trainee
53. Sekhasutta
53. A Trainee
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyyā”ti?
“monks, is there a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee? And that a monk who is an adept, standing at the level of an adept, can understand that they are an adept?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our Dharmas are rooted in the Buddha. …”
“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyya.
“There is a way that a monk who is a trainee, standing at the level of a trainee, can understand that they are a trainee, and that a monk who is an adept, standing at the level of an adept, can understand that they are an adept.
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti?
And what is a way that a monk who is a trainee can understand that they are a trainee?
Idha, bhikkhave, sekho bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti—
It’s when a monk who is a trainee truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti.
This is a way that a monk who is a trainee can understand that they are a trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati:
Furthermore, a monk who is a trainee reflects:
‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti?
‘Is there any other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha?’
So evaṃ pajānāti:
They understand:
‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti.
‘There is no other ascetic or brahmin elsewhere whose teaching is as true, as real, as accurate as that of the Buddha.’
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti.
This too is a way that a monk who is a trainee can understand that they are a trainee.
Puna caparaṃ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti—
Furthermore, a monk who is a trainee understands the five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yaṅgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Na heva kho kāyena phusitvā viharati;
And although they don’t have direct meditative experience of their destination, apex, fruit, and culmination,
paññāya ca ativijjha passati.
they do see them with penetrating wisdom.
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti.
This too is a way that a monk who is a trainee can understand that they are a trainee.
Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti?
And what is the way that a monk who is an adept can understand that they are an adept?
Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti—
It’s when a monk who is an adept understands the five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Yaṅgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Kāyena ca phusitvā viharati;
They have direct meditative experience of their destination, apex, fruit, and culmination,
paññāya ca ativijjha passati.
and they see them with penetrating wisdom.
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti.
This is a way that a monk who is an adept can understand that they are an adept.
Puna caparaṃ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti.
Furthermore, a monk who is an adept understands the six faculties:
‘Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ—
eye, ear, nose, tongue, body, and mind.
imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti.
They understand: ‘These six faculties will totally and utterly cease without anything left over. And no other six faculties will arise anywhere anyhow.’
Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānātī”ti.
This too is a way that a monk who is an adept can understand that they are an adept.”
❧
SN 48.54 Pada: Footprints
54. Padasutta
54. Footprints
“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ—mahantattena;
“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.
Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti?
And what are the steps that lead to awakening?
Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati;
The faculties of earned-trust,
vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati;
energy,
satindriyaṃ padaṃ, taṃ bodhāya saṃvattati;
rememberfulness,
samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati;
undistractible-lucidity,
paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati.
and wisdom are steps that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ—mahantattena;
The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.
evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the steps that lead to awakening in terms of becoming awakened.”
55. Sārasutta
55. Heartwood
“Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;
“Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?
And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
The faculties of earned-trust,
Vīriyindriyaṃ … pe …
energy,
satindriyaṃ … pe …
rememberfulness,
samādhindriyaṃ … pe …
undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;
Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”
SN 48.56 Patiṭṭhita: Grounded
56. Patiṭṭhitasutta
56. Grounded
“Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.
“monks, when a monk is grounded in one thing the five faculties become developed, well developed.
Katamasmiṃ ekadhamme?
What one thing?
Appamāde.
assiduity.
Katamo ca bhikkhave, appamādo?
And what is assiduity?
Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu.
It’s when a monk looks after their mind when it comes to defilements and things that stimulate defilements.
Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu saddhindriyampi bhāvanāpāripūriṃ gacchati.
As they do so the faculties of earned-trust,
Vīriyindriyampi bhāvanāpāripūriṃ gacchati.
energy,
Satindriyampi bhāvanāpāripūriṃ gacchati.
rememberfulness,
Samādhindriyampi bhāvanāpāripūriṃ gacchati.
undistractible-lucidity,
Paññindriyampi bhāvanāpāripūriṃ gacchati.
and wisdom are developed to perfection.
Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī”ti.
That’s how when a monk is grounded in one thing the five faculties become developed, well developed.”
SN 48.57 Sahampatibrahma: With Brahmā Sahampati
57. Sahampatibrahmasutta
57. With Brahmā Sahampati
Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
At one time, when he was first awakened, the Buddha was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as he was in private retreat this thought came to his mind:
“pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.
“When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.
Katamāni pañca?
What five?
Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
The faculties of earned-trust,
Vīriyindriyaṃ … pe …
energy,
satindriyaṃ … pe …
rememberfulness,
samādhindriyaṃ … pe …
undistractible-lucidity,
paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
and wisdom.
Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.
When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.”
Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito bhagavato purato pāturahosi.
Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:
He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“evametaṃ, bhagavā, evametaṃ sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.
When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.
Katamāni pañca?
What five?
Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ … pe … paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.
When these five faculties are developed and cultivated they culminate, finish, and end in the deathless.
Bhūtapubbāhaṃ, bhante, kassape sammāsambuddhe brahmacariyaṃ acariṃ.
Once upon a time, sir, I lived the spiritual life under the fully awakened Buddha Kassapa.
Tatrapi maṃ evaṃ jānanti:
There they knew me as
‘sahako bhikkhu, sahako bhikkhū’ti.
the monk Sahaka.
So khvāhaṃ, bhante, imesaṃyeva pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā kāmesu kāmacchandaṃ virājetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapanno.
Because of developing and cultivating these same five faculties I lost desire for sensual pleasures. When my body broke up, after death, I was reborn in a good place, in the Brahmā realm.
Tatrapi maṃ evaṃ jānanti:
There they know me as
‘brahmā sahampati, brahmā sahampatī’ti.
Brahmā Sahampati.
Evametaṃ, bhagavā, evametaṃ sugata.
That’s so true, Blessed One! That’s so true, Holy One!
Ahametaṃ jānāmi, ahametaṃ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.
I know and see how when these five faculties are developed and cultivated they culminate, finish, and end in the deathless.”
❧
SN 48.58 Sūkarakhata: The Boar’s Cave
58. Sūkarakhatasutta
58. The Boar’s Cave
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.
Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta:
“kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?
“Sāriputta, considering what benefit does a monk with defilements ended, while still alive, continue to show utmost devotion for the Realized One or his instructions?”
“Anuttarañhi, bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.
“Sir, it is considering the supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattati.
For it is considering the supreme sanctuary that a monk whose defilements are ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.
Katamo ca, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?
And what is that supreme sanctuary?”
“Idha, bhante, khīṇāsavo bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,
“It’s when a monk with defilements ended develops the faculties of earned-trust,
vīriyindriyaṃ bhāveti … pe …
energy,
satindriyaṃ bhāveti …
rememberfulness,
samādhindriyaṃ bhāveti …
undistractible-lucidity,
paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.
and wisdom, which lead to peace and awakening.
Ayaṃ kho, bhante, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.
It is considering this supreme sanctuary that a monk with defilements ended, while still alive, continues to show utmost devotion for the Realized One or his instructions.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Eso hi, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatīti.
For this is that supreme sanctuary.
Katamo ca, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?
And what is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions?”
“Idha, bhante, khīṇāsavo bhikkhu satthari sagāravo viharati sappatisso, dhamme sagāravo viharati sappatisso, saṃghe sagāravo viharati sappatisso, sikkhāya sagāravo viharati sappatisso, samādhismiṃ sagāravo viharati sappatisso.
“It’s when a monk with defilements ended maintains respect and reverence for the Teacher, The Dharma, the Saṅgha, the training, and undistractible-lucidity.
Ayaṃ kho, bhante, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.
This is that utmost devotion.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Eso hi, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.
For this is that utmost devotion that a monk with defilements ended, while still alive, continues to show towards the Realized One or his instructions.”
SN 48.59 Paṭhamauppāda: Arising (1st)
59. Paṭhamauppādasutta
59. Arising (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
“monks, these five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
These five faculties don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”
SN 48.60 Dutiyauppāda: Arising (2nd)
60. Dutiyauppādasutta
60. Arising (2nd)
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā.
“monks, these five faculties don’t arise to be developed and cultivated apart from the Holy One’s training.
Katamāni pañca?
What five?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti, nāññatra sugatavinayā”ti.
These five faculties don’t arise to be developed and cultivated apart from the Holy One’s training.”
end of section [48..6.. - SN 48 vagga 6 Sūkarakhata: The Boar’s Cave] ❧
+ § – SN 48 vagga 7 Bodhipakkhiya: Leading to Awakening+ all - all
7. Bodhipakkhiyavagga
7. Leading to Awakening
SN 48.61 Saṃyojana: Fetters
61. Saṃyojanasutta
61. Fetters
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti.
“monks, when these five faculties are developed and cultivated they lead to giving up the fetters.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī”ti.
When these five faculties are developed and cultivated they lead to giving up the fetters.”
SN 48.62 Anusaya: Tendencies
62. Anusayasutta
62. Tendencies
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti.
“monks, when these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī”ti.
When these five faculties are developed and cultivated they lead to uprooting the underlying tendencies.”
SN 48.63 Pariññā: Complete Understanding
63. Pariññāsutta
63. Complete Understanding
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti.
“monks, when these five faculties are developed and cultivated they lead to the complete understanding of the course of time.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī”ti.
When these five faculties are developed and cultivated they lead to the complete understanding of the course of time.”
SN 48.64 Āsavakkhaya: Ending of Defilements
64. Āsavakkhayasutta
64. Ending of Defilements
“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti.
“monks, when these five faculties are developed and cultivated they lead to the ending of defilements.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantīti.
When these five faculties are developed and cultivated they lead to the ending of defilements.”
Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattanti.
“monks, when these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattanti, anusayasamugghātāya saṃvattanti, addhānapariññāya saṃvattanti, āsavānaṃ khayāya saṃvattantī”ti.
When these five faculties are developed and cultivated they lead to giving up the fetters, uprooting the underlying tendencies, completely understanding the course of time, and ending the defilements.”
SN 48.65 Paṭhamaphala: Two Fruits
65. Paṭhamaphalasutta
65. Two Fruits
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
Because of developing and cultivating these five faculties, one of two results can be expected:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”
SN 48.66 Dutiyaphala: Seven Benefits
66. Dutiyaphalasutta
66. Seven Benefits
“Pañcimāni, bhikkhave, indriyāni.
“monks, there are these five faculties.
Katamāni pañca?
What five?
Saddhindriyaṃ … pe … paññindriyaṃ—
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañcindriyāni.
These are the five faculties.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā.
Because of developing and cultivating these five faculties, seven fruits and benefits can be expected.
Katame satta phalā sattānisaṃsā?
What seven?
Diṭṭheva dhamme paṭikacca aññaṃ ārādheti,
They attain enlightenment early on in this very life.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti.
If not, they attain enlightenment at the time of death.
No ce diṭṭheva dhamme aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti,
If not, with the ending of the five lower fetters, they’re nirvana'd in-between one life and the next …
upahaccaparinibbāyī hoti,
they’re nirvana'd upon landing …
asaṅkhāraparinibbāyī hoti,
they’re nirvana'd without extra effort …
sasaṅkhāraparinibbāyī hoti,
they’re nirvana'd with extra effort …
uddhaṃsoto hoti akaniṭṭhagāmī.
they head upstream, going to the Akaniṭṭha realm.
Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.
Because of developing and cultivating these five faculties, these seven fruits and benefits can be expected.”
SN 48.67 Paṭhamarukkha: A Tree (1st)
67. Paṭhamarukkhasutta
67. A Tree (1st)
“Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati;
“monks, of all the trees in India, the rose-apple is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?
And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
The faculties of earned-trust,
Vīriyindriyaṃ … pe …
energy,
satindriyaṃ …
rememberfulness,
samādhindriyaṃ …
undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati;
Of all the trees in India, the rose-apple is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”
SN 48.68 Dutiyarukkha: A Tree (2nd)
68. Dutiyarukkhasutta
68. A Tree (2nd)
“Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati;
“monks, of all the trees belonging to the gods of the Thirty-Three, the Shady Orchid Tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?
And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
The faculties of earned-trust,
Vīriyindriyaṃ … pe …
energy,
satindriyaṃ …
rememberfulness,
samādhindriyaṃ …
undistractible-lucidity,
paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati;
Of all the trees belonging to the gods of the Thirty-Three, the shady orchid tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”
SN 48.69 Tatiyarukkha: A Tree (3rd)
69. Tatiyarukkhasutta
69. A Tree (3rd)
“Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;
“monks, of all the trees belonging to the demons, the trumpet-flower tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?
And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati … pe … paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;
Of all the trees belonging to the demons, the trumpet-flower tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”
SN 48.70 Catuttharukkha: A Tree (4th)
70. Catuttharukkhasutta
70. A Tree (4th)
“Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati;
“monks, of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāya.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.
Katame ca, bhikkhave, bodhipakkhiyā dhammā?
And what are the qualities that lead to awakening?
Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati … pe … paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.
The faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom are qualities that lead to awakening, in that they lead to becoming awakened.
Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati;
Of all the trees belonging to the phoenixes, the red silk-cotton tree is said to be the best.
evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ—bodhāyā”ti.
In the same way, the faculty of wisdom is said to be the best of the qualities that lead to awakening in terms of becoming awakened.”
end of section [48..7.. - SN 48 vagga 7 Bodhipakkhiya: Leading to Awakening] ❧
§ – SN 48 vagga 8 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges
8. Gaṅgāpeyyālavagga
8. Abbreviated Texts on the Ganges
71–82. Pācīnādisutta
71–82. Slanting East, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
How so?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,
It’s when a monk develops the faculties of earned-trust,
vīriyindriyaṃ … pe …
energy,
satindriyaṃ …
rememberfulness,
samādhindriyaṃ …
undistractible-lucidity,
paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo aṭṭhamo.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
+ § – SN 48 vagga 9 Appamāda: Diligence+ all - all
9. Appamādavagga
9. assiduity
83. Appamādavagga
83–92. assiduity
(Appamādavaggo vitthāretabbo.)
(To be expanded as in the chapter on assiduity at SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sārena vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.
+ § – SN 48 vagga 10 Balakaraṇīya+ all - all
93. Balakaraṇīyavagga
93–104. Hard Work
(Balakaraṇīyavaggo vitthāretabbo.)
(To be expanded as in the chapter on hard work at SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.
+ § – SN 48 vagga 11 Esanā+ all - all
105. Esanāvagga
105–114. Searches
(Esanāvaggo vitthāretabbo.)
(To be expanded as in the chapter on searches at SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.
feelings, craving, and thirst.
+ § – SN 48 vagga 12 Ogha+ all - all
115–124. Oghādisutta
115–124. Floods
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni.
The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katamāni pañca?
What five?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.
These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(Yathā maggasaṃyuttaṃ, tathā vitthāretabbaṃ.)
(To be expanded as in the Linked Discourses on the Path.)
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
SN 48.125 –136. Another on Sloping East, Etc.
125–136. Punapācīnādisutta
125–136. Another on Sloping East, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
How so?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ … pe … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk developing and cultivating the five faculties slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo terasamo.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
❧
+ § – SN 48 vagga 16 Puna Esanā+ all - all
SN 48.159 –168. Another Chapter on Searches
159. Punaesanāvagga
159–168. Another Chapter on Searches
(Appamādavagga-balakaraṇīyavagga-esanāvaggā vitthāretabbā.)
(To be expanded as in SN 45.161–170, removal of greed version.)
+ § – SN 48 vagga 17 Puna Ogha+ all - all
SN 48.169 –178. Another Series on Floods, Etc.
169–178. punaoghādisutta
169–178. Another Series on Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse, removal of greed version.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni.
The five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katamāni pañca?
What five?
Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Vīriyindriyaṃ … pe … satindriyaṃ … samādhindriyaṃ … paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
It’s when a monk develops the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.
These five faculties should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Indriyasaṃyuttaṃ catutthaṃ.
The Linked Discourses on the Faculties is the fourth section.
SN 49 Sammappadhāna Saṃyutta: Connected Discourses on the Right Strivings
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 49
Linked Discourses 49
+ § – SN 49 vagga 1 Gaṅgāpeyyāla:+ all - all
1. Gaṅgāpeyyālavagga
1. Abbreviated Texts on the Ganges
SN 49.1 –12. Sloping East, Etc.
1–12. Pācīnādisutta
1–12. Sloping East, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā etadavoca:
There the Buddha said:
“cattārome, bhikkhave, sammappadhānā.
“monks, there are these four right efforts.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Ime kho, bhikkhave, cattāro sammappadhānāti.
These are the four right efforts.
Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
The Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the four right efforts slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the four right efforts slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Evaṃ kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the four right efforts slants, slopes, and inclines to nirvana.”
(Sammappadhānasaṃyuttassa gaṅgāpeyyālī sammappadhānavasena vitthāretabbā.)
(To be expanded as in SN 45.92–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
Saṃyutta Nikāya 49
Linked Discourses 49
❧
+ § – SN 49 vagga 2 Appamāda:+ all - all
2. Appamādavagga
2. Diligence
13. Appamāda
13–22. Diligence
(Appamādavaggo sammappadhānavasena vitthāretabbo.)
(To be expanded as in SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sārena vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.
Saṃyutta Nikāya 49
Linked Discourses 49
+ § – SN 49 vagga 3 Balakaraṇīya:+ all - all
3. Balakaraṇīyavagga
3. Hard Work
SN 49.23 –34. Hard Work, Etc.
23–34. Balakaraṇīyādisutta
23–34. Hard Work, Etc.
“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti;
“monks, all the hard work that gets done depends on the earth and is grounded on the earth.
evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti.
In the same way, a monk develops and cultivates the four right efforts depending on and grounded on ethics.
Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti?
How so?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati … pe …
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkarotī”ti.
That’s how a monk develops and cultivates the four right efforts depending on and grounded on ethics.”
(Evaṃ balakaraṇīyavaggo sammappadhānavasena vitthāretabbo.)
(To be expanded as in SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.
Saṃyutta Nikāya 49
Linked Discourses 49
+ § – SN 49 vagga 4 Esanā:+ all - all
4. Esanāvagga
4. Searches
SN 49.35 –44. Ten Discourses on Searches, Etc.
35–44. Esanādisuttadasaka
35–44. Ten Discourses on Searches, Etc.
“Tisso imā, bhikkhave, esanā.
“monks, there are these three searches.
Katamā tisso?
What three?
Kāmesanā, bhavesanā, brahmacariyesanā—
The search for sensual pleasures, the search for continued existence, and the search for a spiritual path.
imā kho, bhikkhave, tisso esanā.
These are the three searches.
Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā.
The four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three searches.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu anuppannānaṃ … pe …
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.
These four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three searches.”
(Vitthāretabbaṃ.)
(To be expanded as in SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.
feelings, craving, and thirst.
Saṃyutta Nikāya 49
Linked Discourses 49
+ § – SN 49 vagga 5 Ogha:+ all - all
SN 49.45 –54. Floods, Etc.
45–54. Oghādisutta
45–54. Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā.
The four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu anuppannānaṃ … pe …
It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti.
These four right efforts should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(Vitthāretabbā.)
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Sammappadhānasaṃyuttaṃ pañcamaṃ.
The Linked Discourses on the Right Efforts is the fifth section.
SN 50 Bala Saṃyutta: Connected Discourses on the Powers
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 1 Abbreviated Texts on the Ganges+ all - all
1. Gaṅgāpeyyālavagga
1. Abbreviated Texts on the Ganges
SN 50.1–12. Sloping East, Etc.
1–12. Balādisutta
1–12. Sloping East, Etc.
“Pañcimāni, bhikkhave, balāni.
“monks, there are these five powers.
Katamāni pañca?
What five?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ—
The powers of faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
imāni kho, bhikkhave, pañca balānīti.
These are the five powers.
Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
The Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the five powers slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the five powers slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,
It’s when a monk develops the powers of faith,
vīriyabalaṃ … pe …
energy,
satibalaṃ …
rememberfulness,
samādhibalaṃ …
undistractible-lucidity,
paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the five powers slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo paṭhamo.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 2 Diligence+ all - all
2. Appamādavagga
2. Diligence
13. Appamādavagga
13–22. Diligence
(Appamādavaggo vitthāretabbo.)
(To be expanded as in the chapter on diligence at SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sārena vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 3 Hard Work+ all - all
3. Balakaraṇīyavagga
3. Hard Work
23. Balakaraṇīyavagga
23–34. Hard Work
(Balakaraṇīyavaggo vitthāretabbo.)
(To be expanded as in the chapter on hard work at SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 4 Searches+ all - all
4. Esanāvagga
4. Searches
35. Esanāvagga
35–44. Searches
(Esanāvaggo vitthāretabbo.)
(To be expanded as in the chapter on searches at SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.
feelings, craving, and thirst.
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 5 Floods+ all - all
SN 50.45–54. Floods, Etc.
45–54. Oghādisutta
45–54. Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni.
The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katamāni pañca?
What five?
Idha, bhikkhave, bhikkhu, saddhābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,
It’s when a monk develops the powers of faith,
vīriyabalaṃ … pe …
energy,
satibalaṃ …
rememberfulness,
samādhibalaṃ …
undistractible-lucidity,
paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
and wisdom, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti.
These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(Evaṃ vitthāretabbā.)
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 6 Another Chapter of Abbreviated Texts on the Ganges, Etc.+ all - all
6. Punagaṅgāpeyyālavagga
6. Another Chapter of Abbreviated Texts on the Ganges, Etc.
SN 50.55–66. Sloping East, Etc.
55–66. Pācīnādisutta
55–66. Sloping East, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the five powers slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the five powers slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu, saddhābalaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ …
It’s when a monk develops the powers of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
evaṃ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the five powers slants, slopes, and inclines to nirvana.”
Vitthāretabbā.
(To be expanded for each of the different rivers as in SN 45.91–102, removal of greed version.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 7 Another Chapter on Hard Work+ all - all
7. Punabalakaraṇīyavagga
7. Another Chapter on Hard Work
SN 50.77–88. Another Chapter on Hard Work
77. Punabalakaraṇīyavagga
77–88. Another Chapter on Hard Work
(Appamādavagga-balakaraṇīyavaggā vitthāretabbā.)
(To be expanded as in SN 45.149–160, removal of greed version.)
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 8 Another Chapter on Searches+ all - all
8. Punaesanāvagga
8. Another Chapter on Searches
SN 50.89–98. Another Series on Searches, Etc.
89–98. Punaesanādisutta
89–98. Another Series on Searches, Etc.
(Evaṃ esanāpāḷi vitthāretabbā—rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.)
(To be expanded as in SN 45.161–170, removal of greed version.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.
feelings, craving, and thirst.
Saṃyutta Nikāya 50
Linked Discourses 50
+ § – SN 50 vagga 9 Another Chapter on Floods+ all - all
9. Punaoghavagga
9. Another Chapter on Floods
SN 50.99–108. Another Series on Floods, Etc.
99–108. Punaoghādisutta
99–108. Another Series on Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
(To be expanded as in SN 45.171–179, with the following as the final discourse.) “monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni.
The five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katamāni pañca?
What five?
Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti … pe … paññābalaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.
A monk develops the powers of faith, energy, rememberfulness, undistractible-lucidity, and wisdom, which culminate in the removal of greed, hate, and delusion.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti.
These five powers should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Balasaṃyuttaṃ chaṭṭhaṃ.
The Linked Discourses on the Powers is the sixth section.
SN 51 Iddhipāda Saṃyutta: Connected Discourses on the Bases for Spiritual Power
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 51
Linked Discourses 51
+ § – SN 51 vagga 1 Cāpāla: At the Cāpāla Shrine+ all - all
1. Cāpālavagga
1. At the Cāpāla Shrine
SN 51.1 Apāra: From the Near Shore
1. Apārasutta
1. From the Near Shore
“cattāro-'me bhikkhave, iddhi-pādā
Four-of-these *********, (spiritual) power-bases,
bhāvitā bahulīkatā
developed (and) pursued,
apārā pāraṃ gamanāya saṃvattanti.
(from) near-bank (to) far-shore: (that) way (it) leads-to.
katame cattāro?
which four?
idha, bhikkhave, bhikkhu
Here, monks, a monk (has)
chanda-samādhip-padhāna-saṅkhāra-samannāgataṃ
desire (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīriya-samādhip-padhāna-saṅkhāra-samannāgataṃ
energy (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
citta-samādhip-padhāna-saṅkhāra-samannāgataṃ
mind (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīmaṃsā-samādhip-padhāna-saṅkhāra-samannāgataṃ
discrimination (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti.
(this) [spiritual] power-base (he) develops.
ime kho, bhikkhave, cattāro iddhipādā
These ***, monks, (are the) four [spiritual] power-bases;
bhāvitā bahulīkatā
developed (and) pursued,
apārā pāraṃ gamanāya saṃvattantī”ti.
(from) near-bank (to) far-shore: (that) way (it) leads-to.
SN 51.2 Viraddha: Missed Out
2. Viraddhasutta
2. Missed Out
“yesaṃ kesañci, bhikkhave, cattāro iddhipādā viraddhā,
(when) these *******, *********, four power-bases (are) neglected,
viraddho tesaṃ ariyo maggo
neglected (is) that noble path:
sammā dukkhak-khaya-gāmī.
(that) righteous suffering-destroying-way.
yesaṃ kesañci, bhikkhave, cattāro iddhipādā āraddhā,
(when) these *******, *********, four power-bases (are) aroused,
āraddho tesaṃ ariyo maggo
aroused (is) that noble path:
sammā dukkhakkhayagāmī.
(that) righteous suffering-destroying-way.
katame cattāro?
which four?
idha, bhikkhave, bhikkhu
Here, monks, a monk (has)
chanda-samādhip-padhāna-saṅkhāra-samannāgataṃ
desire (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīriya-samādhip-padhāna-saṅkhāra-samannāgataṃ
energy (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
citta-samādhip-padhāna-saṅkhāra-samannāgataṃ
mind (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīmaṃsā-samādhip-padhāna-saṅkhāra-samannāgataṃ
discrimination (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti.
(this) [spiritual] power-base (he) develops.
yesaṃ kesañci, bhikkhave, ime cattāro iddhipādā viraddhā,
(when) these *******, *********, four power-bases (are) neglected,
viraddho tesaṃ ariyo maggo
neglected (is) that noble path:
sammā dukkhakkhayagāmī.
(that) righteous suffering-destroying-way.
yesaṃ kesañci, bhikkhave, ime cattāro iddhipādā āraddhā,
(when) these *******, *********, four power-bases (are) aroused,
āraddho tesaṃ ariyo maggo
aroused (is) that noble path:
sammā dukkhakkhayagāmī”ti.
(that) righteous suffering-destroying-way.
SN 51.3 Ariya: A Noble One
3. Ariyasutta
3. A Noble One
“cattāro-’me, bhikkhave, iddhi-pādā
four-(of)-these, ********, power-bases
bhāvitā bahulīkatā
(when) developed (and) pursued,
ariyā niyyānikā
(are) noble (and) leads-(to)-salvation.
niyyanti tak-karassa sammā dukkhak-khayāya.
(it) leads ***-(the)doer (to the) righteous destruction-(of)suffering.
katame cattāro?
which four?
idha, bhikkhave, bhikkhu
Here, monks, a monk (has)
chanda-samādhip-padhāna-saṅkhāra-samannāgataṃ
desire (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīriya-samādhip-padhāna-saṅkhāra-samannāgataṃ
energy (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
citta-samādhip-padhāna-saṅkhāra-samannāgataṃ
mind (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīmaṃsā-samādhip-padhāna-saṅkhāra-samannāgataṃ
discrimination (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti.
(this) [spiritual] power-base (he) develops.
ime kho, bhikkhave, cattāro iddhipādā
These ***, *********, four power-bases,
bhāvitā bahulīkatā
(when) developed (and) pursued,
ariyā niyyānikā
(are) noble (and) leads-(to)-salvation.
niyyanti takkarassa sammā dukkhakkhayāyā”ti.
(it) leads ***-(the)doer (to the) righteous destruction-(of)suffering.
SN 51.4 Nibbidā: disenchantment
4. Nibbidāsutta
4. disenchantment
“cattāro-’me, bhikkhave, iddhi-pādā
four-(of)-these, ********, power-bases
bhāvitā bahulīkatā
(when) developed (and) pursued,
ekanta-nibbidāya virāgāya nirodhāya
unfailingly-{it leads to}-disenchantment, dispassion, cessation,
upasamāya abhiññāya sambodhāya nibbānāya
peace, higher-knowledge, awakening, Nirvana.
saṃvattanti.
{(it) leads-to (that).}
katame cattāro?
which four?
idha, bhikkhave, bhikkhu
Here, monks, a monk (has)
chanda-samādhip-padhāna-saṅkhāra-samannāgataṃ
desire (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīriya-samādhip-padhāna-saṅkhāra-samannāgataṃ
energy (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
citta-samādhip-padhāna-saṅkhāra-samannāgataṃ
mind (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīmaṃsā-samādhip-padhāna-saṅkhāra-samannāgataṃ
discrimination (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti.
(this) [spiritual] power-base (he) develops.
ime kho, bhikkhave, cattāro iddhipādā
These ***, *********, four power-bases,
bhāvitā bahulīkatā
(when) developed (and) pursued,
ekantanibbidāya virāgāya nirodhāya
unfailingly-{it leads to}-disenchantment, dispassion, cessation,
upasamāya abhiññāya sambodhāya nibbānāya
peace, higher-knowledge, awakening, Nirvana.
saṃvattantī”ti.
{(it) leads-to (that).}
SN 51.5 iddhi-padesa: power in part
SN 51.5 iddhi-padesa-suttaṃ
SN 51.5 power-in-part-discourse
“ye hi keci, bhikkhave,
** surely whichever, *********,
atītamaddhānaṃ samaṇā vā brāhmaṇā vā
past recluses or brahmins **
iddhi-padesaṃ abhi-nipphādesuṃ
(produced) (spiritual)power-in-part, {****-***********}
sabbe te catunnaṃ iddhi-pādānaṃ
all of-those (people), (these) four (spiritual)power-bases
bhāvitattā bahulīkatattā.
(they) developed (and) pursued.
“ye hi keci, bhikkhave,
** surely whichever, *********,
anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā
future recluses or brahmins **
iddhipadesaṃ abhinipphādessanti
(produced) (spiritual)power-in-part, {****-***********}
sabbe te catunnaṃ iddhi-pādānaṃ
all of-those (people), (these) four (spiritual)power-bases
bhāvitattā bahulīkatattā.
(they) developed (and) pursued.
“ye hi keci, bhikkhave,
** surely whichever, *********,
etarahi samaṇā vā brāhmaṇā vā
present recluses or brahmins **
iddhipadesaṃ abhinipphādenti
(produced) (spiritual)power-in-part, {****-***********}
sabbe te catunnaṃ iddhi-pādānaṃ
all of-those (people), (these) four (spiritual)power-bases
bhāvitattā bahulīkatattā.
(they) developed (and) pursued.
♦ “katamesaṃ catunnaṃ?
which four?
idha, bhikkhave, bhikkhu
Here, monks, a monk (has)
chanda-samādhip-padhāna-saṅkhāra-samannāgataṃ
desire (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīriya-samādhip-padhāna-saṅkhāra-samannāgataṃ
energy (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
citta-samādhip-padhāna-saṅkhāra-samannāgataṃ
mind (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti,
(this) [spiritual] power-base (he) develops.
vīmaṃsā-samādhip-padhāna-saṅkhāra-samannāgataṃ
discrimination (based) concentration: exertion-fabrications (it) possesses.
iddhi-pādaṃ bhāveti.
(this) [spiritual] power-base (he) develops.
“ye hi keci, bhikkhave,
** surely whichever, *********,
atītamaddhānaṃ samaṇā vā brāhmaṇā vā
past recluses or brahmins **
iddhi-padesaṃ abhi-nipphādesuṃ
(produced) (spiritual)power-in-part, {****-***********}
sabbe te catunnaṃ iddhi-pādānaṃ
all of-those (people), (these) four (spiritual)power-bases
bhāvitattā bahulīkatattā.
(they) developed (and) pursued.
“ye hi keci, bhikkhave,
** surely whichever, *********,
anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā
future recluses or brahmins **
iddhipadesaṃ abhinipphādessanti
(produced) (spiritual)power-in-part, {****-***********}
sabbe te catunnaṃ iddhi-pādānaṃ
all of-those (people), (these) four (spiritual)power-bases
bhāvitattā bahulīkatattā.
(they) developed (and) pursued.
“ye hi keci, bhikkhave,
** surely whichever, *********,
etarahi samaṇā vā brāhmaṇā vā
present recluses or brahmins **
iddhipadesaṃ abhinipphādenti
(produced) (spiritual)power-in-part, {****-***********}
sabbe te catunnaṃ iddhi-pādānaṃ
all of-those (people), (these) four (spiritual)power-bases
bhāvitattā bahulīkatattā.
(they) developed (and) pursued.
pañcamaṃ.
(end of ) fifth (section)
❧
SN 51.6 Samatta: Completely
6. Samattasutta
6. Completely
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādesuṃ, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
“monks, all the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating the four bases of psychic power.
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādessanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating the four bases of psychic power.
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādenti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the present who are completely manifesting psychic powers do so by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi … pe …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the past who have completely manifested psychic powers have done so by developing and cultivating these four bases of psychic power.
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādessanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the future who will completely manifest psychic powers will do so by developing and cultivating these four bases of psychic power.
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti.
All the ascetics and brahmins in the present who are completely manifesting psychic powers do so by developing and cultivating these four bases of psychic power.”
7. Bhikkhusutta
7. A monk
“Ye hi keci, bhikkhave, atītamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
“monks, all the monks in the past …
Ye hi keci, bhikkhave, anāgatamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
future …
Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
present who realize the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements, do so by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi … pe …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Ye hi keci, bhikkhave, atītamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the monks in the past …
Ye hi keci, bhikkhave, anāgatamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
future …
Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti.
present who realize the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements, do so by developing and cultivating these four bases of psychic power.”
8. Buddhasutta
8. Awakened
“Cattārome, bhikkhave, iddhipādā.
“monks, there are these four bases of psychic power.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi … pe …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Ime kho, bhikkhave, cattāro iddhipādā.
These are the four bases of psychic power.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato ‘arahaṃ sammāsambuddho’ti vuccatī”ti.
It is because he has developed and cultivated these four bases of psychic power that the Realized One is called ‘the perfected one, the fully awakened Buddha’.”
9. Ñāṇasutta
9. Knowledge
“‘Ayaṃ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“monks: ‘This is the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘So kho panāyaṃ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …
‘This basis of psychic power … should be developed.’ …
‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘Ayaṃ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the basis of psychic power that has undistractible-lucidity due to energy, and active effort.’ …
‘So kho panāyaṃ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …
‘This basis of psychic power … should be developed.’ …
‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘Ayaṃ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.’ …
‘So kho panāyaṃ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …
‘This basis of psychic power … should be developed.’ …
‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘Ayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.’ …
‘So kho panāyaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave …
‘This basis of psychic power … should be developed.’ …
‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘This basis of psychic power … has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”
SN 51.10 Cetiya: At the Cāpāla Shrine
10. Cetiyasutta
10. At the Cāpāla Shrine
Evaṃ me sutaṃ—
So I have heard.
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.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:
Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṃ.
“Ānanda, get your sitting cloth.
Yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti.
Let’s go to the Cāpāla tree shrine for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went up to the Cāpāla shrine, and sat down on the seat spread out.
Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Ānanda bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
The Buddha said to him:
“Ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṃ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Dutiyampi kho bhagavā … pe …
For a second time …
tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
and for a third time, the Buddha said to Ānanda:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṃ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to him:
“gaccha kho tvaṃ, ānanda,
“Go now, Ānanda,
yassadāni kālaṃ maññasī”ti.
at your convenience.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
And then, not long after Ānanda had left, Māra the Wicked went up to the the Buddha and said to him:
“Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato.
“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their teacher’s doctrine, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Santi kho pana, bhante, etarahi bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such monk disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’ …
Santi kho pana, bhante, etarahi bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such nun disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsakā … pe …
‘Wicked One, I will not become fully nirvana'd until I have layman disciples …
yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.
and laywoman disciples who are competent, educated, assured, learned …’ …
Santi kho pana, bhante, etarahi upāsakā …
Today you do have such layman
upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.
and laywoman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato. Parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.
‘Wicked One, I will not become fully nirvana'd until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Tayidaṃ, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.
Today your spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato”ti.
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”
Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca:
When this was said, the Buddha said to Māra:
“appossukko tvaṃ, pāpima, hohi. Na ciraṃ tathāgatassa parinibbānaṃ bhavissati.
“Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will finally be nirvana'd.”
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji.
So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo ca phaliṃsu.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:
Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:
“Tulamatulañca sambhavaṃ,
“Comparing the incomparable with an extension of life,
Bhavasaṅkhāramavassaji muni;
the sage surrendered the life force.
Ajjhattarato samāhito,
Happy inside, in undistractible-lucidity,
Abhindi kavacamivattasambhavan”ti.
he broke his continued existence like a suit of armor.”
end of section [51..1.. - SN 51 vagga 1 Cāpāla: At the Cāpāla Shrine] ❧
+ § – SN 51 vagga 2 Pāsādakampana: Shaking the Stilt Longhouse+ all - all
2. Pāsādakampanavagga
2. Shaking the Stilt Longhouse
11. Pubbasutta
11. Before
Sāvatthinidānaṃ.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti?
‘What’s the cause, what’s the reason for the development of the bases of psychic power?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
‘It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati.
They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.”
Pacchāpuresaññī ca viharati—
And they meditate perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti’.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
They develop the basis of psychic power that has undistractible-lucidity due to energy …
iti me vīriyaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṅkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati.
Pacchāpuresaññī ca viharati—
yathā pure tathā pacchā, yathā pacchā tathā pure;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
mental development …
iti me cittaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṅkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati.
Pacchāpuresaññī ca viharati—
yathā pure tathā pacchā, yathā pacchā tathā pure;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati.
They think: “My inquiry won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.”
Pacchāpuresaññī ca viharati—
And they meditate perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’
Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.
When the four bases of psychic power have been developed and cultivated in this way, they wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, dūre santike cāti.
When the four bases of psychic power have been developed and cultivated in this way, they hear both kinds of sounds, human and divine, whether near or far.
Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti; vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti; vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti; saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti; vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti; amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti; anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti; asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti; avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.
When the four bases of psychic power have been developed and cultivated in this way, they understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
When the four bases of psychic power have been developed and cultivated in this way, they recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte, suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
When the four bases of psychic power have been developed and cultivated in this way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
❧
+ SN 51.12 Mahapphala: Very Fruitful
12. Mahapphalasutta
12. Very Fruitful
“Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā.
“monks, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṃ bahulīkatā mahapphalā honti mahānisaṃsā?
How so?
..
..
SN 51.13 Chandasamādhi: undistractible-lucidity Due to Enthusiasm
13. Chandasamādhisutta
13. undistractible-lucidity Due to Enthusiasm
“Chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ—
“monks, if a monk depends on enthusiasm in order to gain undistractible-lucidity, gain unification of mind,
ayaṃ vuccati chandasamādhi.
this is called undistractible-lucidity due to enthusiasm.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Ime vuccanti ‘padhānasaṅkhārā’ti.
These are called active efforts.
Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā—
And so there is this enthusiasm, this undistractible-lucidity due to enthusiasm, and these active efforts.
ayaṃ vuccati, bhikkhave, chandasamādhippadhānasaṅkhārasamannāgato iddhipādo.
This is called the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
Vīriyañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ—
If a monk depends on energy in order to gain undistractible-lucidity, gain unification of mind,
ayaṃ vuccati ‘vīriyasamādhi’.
this is called undistractible-lucidity due to energy.
So anuppannānaṃ … pe …
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Ime vuccanti ‘padhānasaṅkhārā’ti.
These are called active efforts.
Iti idañca vīriyaṃ, ayañca vīriyasamādhi, ime ca padhānasaṅkhārā—
And so there is this energy, this undistractible-lucidity due to energy, and these active efforts.
ayaṃ vuccati, bhikkhave, vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo.
This is called the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
Cittañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ—
If a monk depends on mental development in order to gain undistractible-lucidity, gain unification of mind,
ayaṃ vuccati ‘cittasamādhi’.
this is called undistractible-lucidity due to mental development.
So anuppannānaṃ pāpakānaṃ … pe …
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Ime vuccanti ‘padhānasaṅkhārā’ti.
These are called active efforts.
Iti idañca cittaṃ, ayañca cittasamādhi, ime ca padhānasaṅkhārā—
And so there is this mental development, this undistractible-lucidity due to mental development, and these active efforts.
ayaṃ vuccati, bhikkhave, cittasamādhippadhānasaṅkhārasamannāgato iddhipādo.
This is called the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
Vīmaṃsañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ—
If a monk depends on inquiry in order to gain undistractible-lucidity, gain unification of mind,
ayaṃ vuccati ‘vīmaṃsāsamādhi’.
this is called undistractible-lucidity due to inquiry.
So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati … pe …
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Ime vuccanti ‘padhānasaṅkhārā’ti.
These are called active efforts.
Iti ayañca vīmaṃsā, ayañca vīmaṃsāsamādhi, ime ca padhānasaṅkhārā—
And so there is this inquiry, this undistractible-lucidity due to inquiry, and these active efforts.
ayaṃ vuccati, bhikkhave, vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo”ti.
This is called the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.”
❧
SN 51.14 Moggallāna: With Moggallāna
14. Moggallānasutta
14. With Moggallāna
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena sambahulā bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā.
Now at that time several monks were staying beneath the longhouse. They were restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi:
Then the Buddha addressed Venerable Mahāmoggallāna:
“ete kho, moggallāna, sabrahmacārino heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā.
“These spiritual companions of yours staying beneath the longhouse are restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with wandering mind and undisciplined faculties.
Gaccha, moggallāna, te bhikkhū saṃvejehī”ti.
Go, Moggallāna, and strike awe in those monks!”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi yathā pādaṅguṭṭhakena migāramātupāsādaṃ saṅkampesi sampakampesi sampacālesi.
“Yes, sir,” replied Mahāmoggallāna. Then he used his psychic power to make the longhouse shake and rock and tremble with his toe.
Atha kho te bhikkhū saṃviggā lomahaṭṭhajātā ekamantaṃ aṭṭhaṃsu:
Then those monks stood to one side, shocked and awestruck.
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing!
Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti.
There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū bhagavā etadavoca:
Then the Buddha went up to those monks and said:
“kiṃ nu tumhe, bhikkhave, saṃviggā lomahaṭṭhajātā ekamantaṃ ṭhitā”ti?
“Why do you, monks, stand to one side, shocked and awestruck?”
“Acchariyaṃ, bhante, abbhutaṃ bhante.
“It’s incredible, sir, it’s amazing!
Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti.
There’s no wind at all; and this stilt longhouse of Migāra’s mother has deep foundations. It’s firmly embedded, imperturbable and unshakable. And yet it shakes and rocks and trembles!”
“Tumheva kho, bhikkhave, saṃvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo, saṅkampito sampakampito sampacālito.
“Wanting to strike awe in you, the monk Moggallāna made the longhouse shake and rock and tremble with his toe.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo”ti?
What things has the monk Moggallāna developed and cultivated so as to have such power and might?”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha.
“Well then, monks, listen.
Catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.
The monk Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
Moggallāna develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati;
He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.’
na ca ajjhattaṃ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati.
Pacchāpuresaññī ca viharati—
And he meditates perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.
The monk Moggallāna has become so powerful and mighty by developing and cultivating these four bases of psychic power.
Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti … pe …
And by developing and cultivating these four bases of psychic power, the monk Moggallāna wields the many kinds of psychic power … controlling the body as far as the Brahmā realm. …
imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And by developing and cultivating these four bases of psychic power, the monk Moggallāna realizes the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.”
❧
SN 51.15 Uṇṇābhabrāhmaṇa: The Brahmin Uṇṇābha
15. Uṇṇābhabrāhmaṇasutta
15. The Brahmin Uṇṇābha
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho uṇṇābho brāhmaṇo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then Uṇṇābha the brahmin went up to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:
“kimatthiyaṃ nu kho, bho ānanda, samaṇe gotame brahmacariyaṃ vussatī”ti?
“Master Ānanda, what’s the purpose of living the spiritual life with the ascetic Gotama?”
“Chandappahānatthaṃ kho, brāhmaṇa, bhagavati brahmacariyaṃ vussatī”ti.
“The purpose of living the spiritual life under the Buddha, brahmin, is to give up desire.”
“Atthi pana, bho ānanda, maggo atthi paṭipadā etassa chandassa pahānāyā”ti?
“But is there a path and a practice for giving up that desire?”
“Atthi kho, brāhmaṇa, maggo, atthi paṭipadā etassa chandassa pahānāyā”ti.
“There is.”
“Katamo pana, bho ānanda, maggo katamā paṭipadā etassa chandassa pahānāyā”ti?
“What is that path?”
“Idha, brāhmaṇa, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
“It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ayaṃ kho, brāhmaṇa, maggo ayaṃ paṭipadā etassa chandassa pahānāyā”ti.
This is the path and the practice for giving up that desire.”
“Evaṃ sante, bho ānanda, santakaṃ hoti no asantakaṃ.
“This being the case, Master Ānanda, the path is endless, not finite.
Chandeneva chandaṃ pajahissatīti—netaṃ ṭhānaṃ vijjati”.
For it’s not possible to give up desire by means of desire.”
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā taṃ byākareyyāsi.
“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,
What do you think, brahmin?
ahosi te pubbe chando ‘ārāmaṃ gamissāmī’ti?
Have you ever had a desire to walk to the park,
Tassa te ārāmagatassa yo tajjo chando so paṭippassaddho”ti?
but when you arrived at the park, the corresponding desire faded away?”
“Evaṃ, bho”.
“Yes, sir.”
“Ahosi te pubbe vīriyaṃ ‘ārāmaṃ gamissāmī’ti?
“Have you ever had the energy to walk to the park,
Tassa te ārāmagatassa yaṃ tajjaṃ vīriyaṃ taṃ paṭippassaddhan”ti?
but when you arrived at the park, the corresponding energy faded away?”
“Evaṃ, bho”.
“Yes, sir.”
“Ahosi te pubbe cittaṃ ‘ārāmaṃ gamissāmī’ti?
“Have you ever had the idea to walk to the park,
Tassa te ārāmagatassa yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhan”ti?
but when you arrived at the park, the corresponding idea faded away?”
“Evaṃ, bho”.
“Yes, sir.”
“Ahosi te pubbe vīmaṃsā ‘ārāmaṃ gamissāmī’ti?
“Have you ever inquired regarding a walk to the park,
Tassa te ārāmagatassa yā tajjā vīmaṃsā sā paṭippassaddhā”ti?
but when you arrived at the park, the corresponding inquiry faded away?”
“Evaṃ, bho”.
“Yes, sir.”
“Evameva kho, brāhmaṇa, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa yo pubbe chando ahosi arahattappattiyā, arahattappatte yo tajjo chando so paṭippassaddho;
“In the same way, take a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment. They formerly had the desire to attain perfection, but when they attained perfection the corresponding desire faded away.
yaṃ pubbe vīriyaṃ ahosi arahattappattiyā, arahattappatte yaṃ tajjaṃ vīriyaṃ taṃ paṭippassaddhaṃ;
They formerly had the energy to attain perfection, but when they attained perfection the corresponding energy faded away.
yaṃ pubbe cittaṃ ahosi arahattappattiyā, arahattappatte yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhaṃ;
They formerly had the idea to attain perfection, but when they attained perfection the corresponding idea faded away.
yā pubbe vīmaṃsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṃsā sā paṭippassaddhā.
They formerly inquired regarding attaining perfection, but when they attained perfection the corresponding inquiry faded away.
Taṃ kiṃ maññasi, brāhmaṇa,
What do you think, brahmin?
iti evaṃ sante, santakaṃ vā hoti no asantakaṃ vā”ti?
This being the case, is the path endless or finite?”
“Addhā, bho ānanda, evaṃ sante, santakaṃ hoti no asantakaṃ.
“Clearly, Master Ānanda, this being the case, the path is finite, not endless.
Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda.
Excellent, Master Ānanda! Excellent!
Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā ānandena 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 Ānanda has made the teaching clear in many ways.
Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”
❧
SN 51.16 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
16. Paṭhamasamaṇabrāhmaṇasutta
16. Ascetics and Brahmins (1st)
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṃ mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
“monks, all the ascetics and brahmins in the past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
future,
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
or present who are mighty and powerful have become so by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṃ mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
future,
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti.
or present who are mighty and powerful have become so by developing and cultivating the four bases of psychic power.”
SN 51.17 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
17. Dutiyasamaṇabrāhmaṇasutta
17. Ascetics and Brahmins (2nd)
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ—ekopi hutvā bahudhā ahesuṃ, bahudhāpi hutvā eko ahesuṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā agamaṃsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ akaṃsu, seyyathāpi udake; udakepi abhijjamāne agamaṃsu, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamiṃsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasiṃsu parimajjiṃsu; yāva brahmalokāpi kāyena vasaṃ vattesuṃ,
“monks, all the ascetics and brahmins in the past,
sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti—ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gamissanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṃ vattissanti,
future,
sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti; yāva brahmalokāpi kāyena vasaṃ vattenti,
or present who wield the various kinds of psychic power—multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling their body as far as the Brahmā realm—
sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattāti.
do so by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ—ekopi hutvā bahudhā ahesuṃ … pe … yāva brahmalokāpi kāyena vasaṃ vattesuṃ,
monks, all the ascetics and brahmins in the past,
sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti—ekopi hutvā bahudhā bhavissanti … pe … yāva brahmalokāpi kāyena vasaṃ vattissanti,
future,
sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti … pe … yāva brahmalokāpi kāyena vasaṃ vattenti,
or present who wield the many kinds of psychic power—multiplying themselves and becoming one again … controlling their body as far as the Brahmā realm—
sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti.
do so by developing and cultivating these four bases of psychic power.”
18. Bhikkhusutta
18. A monk
“Catunnaṃ, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
“monks, by developing and cultivating the four bases of psychic power, a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
By developing and cultivating these four bases of psychic power, a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
SN 51.19 Iddhādidesanā: A Teaching on Psychic Power, Etc.
19. Iddhādidesanāsutta
19. A Teaching on Psychic Power, Etc.
“Iddhiṃ vo, bhikkhave, desessāmi iddhipādañca iddhipādabhāvanañca iddhipādabhāvanāgāminiñca paṭipadaṃ.
“monks, I will teach you psychic power, the bases of psychic power, the development of the bases of psychic power, and the practice that leads to the development of the bases of psychic power.
Taṃ suṇātha.
Listen …
Katamā ca, bhikkhave, iddhi?
And what is psychic power?
Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti—
It’s when a monk wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.
ayaṃ vuccati, bhikkhave, iddhi.
This is called psychic power.
Katamo ca, bhikkhave, iddhipādo?
And what is the basis of psychic power?
Yo so, bhikkhave, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati—
The path and practice that leads to gaining psychic power.
ayaṃ vuccati, bhikkhave, iddhipādo.
This is called the basis of psychic power.
Katamā ca, bhikkhave, iddhipādabhāvanā?
And what is the development of the bases of psychic power?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.
This is called the development of the bases of psychic power.
Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of the bases of psychic power?
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 vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of the bases of psychic power.”
+ SN 51.20 Vibhaṅga: Analysis
20. Vibhaṅgasutta
20. Analysis
“Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā”.
“monks, when the four bases of psychic power are developed and cultivated they’re very fruitful and beneficial.
..
..
end of section [51..2.. - SN 51 vagga 2 Pāsādakampana: Shaking the Stilt Longhouse] ❧
+ § – SN 51 vagga 3 Ayoguḷa: The Iron Ball+ all - all
3. Ayoguḷavagga
3. The Iron Ball
21. Maggasutta
21. The Path
Sāvatthinidānaṃ.
At Sāvatthī.
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
“monks, before my awakening—when I was still unawakened but intent on awakening—I thought:
‘ko nu kho maggo, kā paṭipadā iddhipādabhāvanāyā’ti?
‘What’s the path and practice for developing the bases of psychic power?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
‘It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati.
They think: “My enthusiasm won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.”
Pacchāpuresaññī ca viharati—
And they meditate perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Vīriyasamādhi … pe …
They develop the basis of psychic power that has undistractible-lucidity due to energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati.
They think: “My inquiry won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.”
Pacchāpuresaññī ca viharati—
And they meditate perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ yathā rattiṃ tathā divā’—
as by day, so by night; as by night, so by day.
iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’
Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
When the four bases of psychic power have been developed and cultivated in this way, a monk wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.
Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
When the four bases of psychic power have been developed and cultivated in this way, they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
(Chapi abhiññāyo vitthāretabbā.)
(The six direct knowledges should also be expanded.)
+ SN 51.22 Ayoguḷa: The Iron Ball
22. Ayoguḷasutta
22. The Iron Ball
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamitā”ti?
“Sir, do you have personal experience of going to the Brahmā realm by psychic power with a mind-made body?”
“Abhijānāmi khvāhaṃ, ānanda, iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamitā”ti.
“I do, Ānanda.”
“Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā”ti?
“But do you have personal experience of going to the Brahmā realm by psychic power with this body made up of the four primary elements?”
“Abhijānāmi khvāhaṃ, ānanda, iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā”ti.
“I do, Ānanda.”
..
..
23. Bhikkhusutta
23. A monk
“Cattārome, bhikkhave, iddhipādā.
“monks, there are these four bases of psychic power.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ime kho, bhikkhave, cattāro iddhipādā.
These are the four bases of psychic power.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
By developing and cultivating these four bases of psychic power, a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”
SN 51.24 Suddhika: Plain Version
24. Suddhikasutta
24. Plain Version
“Cattārome, bhikkhave, iddhipādā.
“monks, there are these four bases of psychic power.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ime kho, bhikkhave, cattāro iddhipādā”ti.
These are the four bases of psychic power.”
SN 51.25 Paṭhamaphala: Fruits (1st)
25. Paṭhamaphalasutta
25. Fruits (1st)
“Cattārome, bhikkhave, iddhipādā.
“monks, there are these four bases of psychic power.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ime kho, bhikkhave, cattāro iddhipādā.
These are the four bases of psychic power.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhunā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
Because of developing and cultivating these four bases of psychic power, one of two results can be expected:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”
SN 51.26 Dutiyaphala: Fruits (2nd)
26. Dutiyaphalasutta
26. Fruits (2nd)
“Cattārome, bhikkhave, iddhipādā.
“monks, there are these four bases of psychic power.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ime kho, bhikkhave, cattāro iddhipādā.
These are the four bases of psychic power.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā.
Because of developing and cultivating these four bases of psychic power, seven fruits and benefits can be expected.
Katame satta phalā sattānisaṃsā?
What seven?
Diṭṭheva dhamme paṭikacca aññaṃ ārādheti
They attain enlightenment early on in this very life.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti; atha maraṇakāle aññaṃ ārādheti,
If not, they attain enlightenment at the time of death.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti; atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī.
If not, with the ending of the five lower fetters, they’re nirvana'd in-between one life and the next … they’re nirvana'd upon landing … they’re nirvana'd without extra effort … they’re nirvana'd with extra effort … they head upstream, going to the Akaniṭṭha realm.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.
Because of developing and cultivating these four bases of psychic power, these seven fruits and benefits can be expected.”
SN 51.27 Paṭhamaānanda: With Ānanda (1st)
27. Paṭhamaānandasutta
27. With Ānanda (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?
“Sir, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”
“Idhānanda, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti—
“Ānanda, take a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.
ayaṃ vuccatānanda, iddhi.
This is called psychic power.
Katamo cānanda, iddhipādo?
And what is the basis of psychic power?
Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati—
The path and practice that leads to gaining psychic power.
ayaṃ vuccatānanda, iddhipādo.
This is called the basis of psychic power.
Katamā cānanda, iddhipādabhāvanā?
And what is the development of the bases of psychic power?
Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ayaṃ vuccatānanda, iddhipādabhāvanā.
This is called the development of the bases of psychic power.
Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of the bases of psychic power?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi—
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of the bases of psychic power.”
SN 51.28 Dutiyaānanda: With Ānanda (2nd)
28. Dutiyaānandasutta
28. With Ānanda (2nd)
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
The Buddha said to him:
“katamā nu kho, ānanda, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?
“Ānanda, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”
Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā … pe ….
“Our teachings are rooted in the Buddha. He is our guide and our refuge. …”
“Idhānanda, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti—
“Ānanda, take a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.
ayaṃ vuccatānanda, iddhi.
This is called psychic power.
Katamo cānanda, iddhipādo?
And what is the basis of psychic power?
Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati—
The path and practice that leads to gaining psychic power.
ayaṃ vuccatānanda, iddhipādo.
This is called the basis of psychic power.
Katamā cānanda, iddhipādabhāvanā?
And what is the development of the bases of psychic power?
Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ayaṃ vuccatānanda, iddhipādabhāvanā.
This is called the development of the bases of psychic power.
Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of the bases of psychic power?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi—
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of the bases of psychic power.”
SN 51.29 Paṭhamabhikkhu: Several monks (1st)
29. Paṭhamabhikkhusutta
29. Several monks (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?
“Sir, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”
“Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti—
“monks, take a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.
ayaṃ vuccati, bhikkhave, iddhi.
This is called psychic power.
Katamo ca, bhikkhave, iddhipādo?
And what is the basis of psychic power?
Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati—
The path and practice that leads to gaining psychic power.
ayaṃ vuccati, bhikkhave, iddhipādo.
This is called the basis of psychic power.
Katamā ca, bhikkhave, iddhipādabhāvanā?
And what is the development of the bases of psychic power?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.
This is called the development of the bases of psychic power.
Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of the bases of psychic power?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi—
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of the bases of psychic power.”
SN 51.30 Dutiyabhikkhu: Several monks (2nd)
30. Dutiyabhikkhusutta
30. Several monks (2nd)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu … pe …
Then several monks went up to the Buddha …
ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
The Buddha said to them:
“katamā nu kho, bhikkhave, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?
“monks, what is psychic power? What is the basis of psychic power? What is the development of the bases of psychic power? And what is the practice that leads to the development of the bases of psychic power?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā … pe ….
“Our teachings are rooted in the Buddha. He is our guide and our refuge. …”
“Katamā ca, bhikkhave, iddhi?
“And what is psychic power?
Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti—
It’s a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again … controlling the body as far as the Brahmā realm.
ayaṃ vuccati, bhikkhave, iddhi.
This is called psychic power.
Katamo ca, bhikkhave, iddhipādo?
And what is the basis of psychic power?
Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati—
The path and practice that leads to gaining psychic power.
ayaṃ vuccati, bhikkhave, iddhipādo.
This is called the basis of psychic power.
Katamā ca, bhikkhave, iddhipādabhāvanā?
And what is the development of the bases of psychic power?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.
This is called the development of the bases of psychic power.
Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā?
And what is the practice that leads to the development of the bases of psychic power?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi—
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti.
This is called the practice that leads to the development of the bases of psychic power.”
SN 51.31 Moggallāna: About Moggallāna
31. Moggallānasutta
31. About Moggallāna
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo”ti?
What things has the monk Moggallāna developed and cultivated so as to have such power and might?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā … pe …
“Our teachings are rooted in the Buddha. He is our guide and our refuge. …”
“catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.
“The monk Moggallāna has become so powerful and mighty by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
Moggallāna develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati.
He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.’
Pacchāpuresaññī ca viharati—
And he meditates perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.
Vīriyasamādhi … pe …
He develops the basis of psychic power that has undistractible-lucidity due to energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati … pe …
He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.’ …
iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.
The monk Moggallāna has become so powerful and mighty by developing and cultivating these four bases of psychic power.
Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃ anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
And by developing and cultivating these four bases of psychic power, the monk Moggallāna wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the Brahmā realm.
Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And by developing and cultivating these four bases of psychic power, the monk Moggallāna realizes the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.”
SN 51.32 Tathāgata: The Realized One
32. Tathāgatasutta
32. The Realized One
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo”ti?
What things has the Realized One developed and cultivated so as to have such power and might?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our teachings are rooted in the Buddha. …”
“catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo.
“The Realized One has become so powerful and mighty by developing and cultivating the four bases of psychic power.
Katamesaṃ catunnaṃ?
What four?
Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṅkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati.
He thinks: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.’
Pacchāpuresaññī ca viharati—
And he meditates perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.
Vīriyasamādhi … pe …
He develops the basis of psychic power that has undistractible-lucidity due to energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti—
inquiry, and active effort.
iti me vīmaṃsā na ca atilīnā bhavissati, na ca atipaggahitā bhavissati, na ca ajjhattaṃ saṅkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati.
He thinks: ‘My inquiry won’t be too lax or too tense. And it’ll be neither contracted internally nor scattered externally.’
Pacchāpuresaññī ca viharati—
And he meditates perceiving continuity:
yathā pure tathā pacchā, yathā pacchā tathā pure;
as before, so after; as after, so before;
yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho;
as below, so above; as above, so below;
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
as by day, so by night; as by night, so by day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance.
Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo.
The Realized One has become so powerful and mighty by developing and cultivating these four bases of psychic power.
Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
And by developing and cultivating these four bases of psychic power, the Realized One wields the many kinds of psychic power: multiplying himself and becoming one again … controlling the body as far as the Brahmā realm.
Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
And by developing and cultivating these four bases of psychic power, the Realized One realizes the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements.”
(Chapi abhiññāyo vitthāretabbā.)
(The six direct knowledges should also be expanded.)
end of section [51..3.. - SN 51 vagga 3 Ayoguḷa: The Iron Ball] ❧
§ – SN 51 vagga 4 Gaṅgāpeyyāla: Abbreviated Texts on the Ganges
4. Gaṅgāpeyyālavagga
4. Abbreviated Texts on the Ganges
33–44. Gaṅgānadīādisutta
33–44. The Ganges River, Etc.
“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
“monks, the Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the four bases of psychic power slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the four bases of psychic power slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Evaṃ kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
In the same way, a monk who develops and cultivates the four bases of psychic power slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo catuttho.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
§ – SN 51 vagga 5 Appamāda: Diligence
5. Appamādavagga
5. Diligence
45. Appamāda
45–54. Diligence
(Appamādavaggo vitthāretabbo.)
(To be expanded as in the chapter on diligence at SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sāro ca vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.
§ – SN 51 vagga 6 Balakaraṇīya: Hard Work
55. Balakaraṇīyavagga
55. Hard Work
55–66. Hard Work
(Balakaraṇīyavaggo vitthāretabbo.)
(To be expanded as in the chapter on hard work at SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.
§ – SN 51 vagga 7 Esanā: Searches
67. Esanāvagga
67. Searches
67–76. Searches
(Esanāvaggo vitthāretabbo.)
(To be expanded as in the chapter on searches at SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.
feelings, craving, and thirst.
§ – SN 51 vagga 8 Ogha: Floods
77–86. Oghādisutta
77–86. Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
“monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro iddhipādā bhāvetabbā.
The four bases of psychic power should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,
It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm …
vīriyasamādhi … pe …
energy …
cittasamādhi …
mental development …
vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
inquiry, and active effort.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro iddhipādā bhāvetabbā”ti.
These four bases of psychic power should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(Yathā maggasaṃyuttaṃ tathā vitthāretabbaṃ.)
(To be expanded as in the Linked Discourses on the Path at SN 45.171–180.)
Oghavaggo aṭṭhamo.
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Iddhipādasaṃyuttaṃ sattamaṃ.
The Linked Discourses on the Bases of psychic Power is the seventh section.
SN 52 Anuruddha Saṃyutta: Connected Discourses with Anuruddha
(cst4)
(derived from B. Sujato 2018/12)
Saṃyutta Nikāya 52
Linked Discourses 52
+ § – SN 52 vagga 1 Rahogata: In Private+ all - all
1. Rahogatavagga
1. In Private
SN 52.1 Paṭhamarahogata: In Private (1st)
1. Paṭhamarahogatasutta
1. In Private (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as Anuruddha was in private retreat this thought came to his mind:
“yesaṃ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
“Whoever has missed out on these four kinds of rememberfulness meditation has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken these four kinds of rememberfulness meditation has undertaken the noble path to the complete ending of suffering.”
Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi.
Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha,
Atha kho āyasmā mahāmoggallāno āyasmantaṃ anuruddhaṃ etadavoca:
and said to him:
“kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti?
“Reverend Anuruddha, how do you define the undertaking of the four kinds of rememberfulness meditation by a monk?”
“Idhāvuso, bhikkhu ajjhattaṃ kāye samudayadhammānupassī viharati, ajjhattaṃ kāye vayadhammānupassī viharati, ajjhattaṃ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
“Reverend, it’s when a monk meditates observing the body internally as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and rememberful, rid of desire and aversion for the world.
Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing the body externally as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and rememberful, rid of desire and aversion for the world.
Ajjhattabahiddhā kāye samudayadhammānupassī viharati, ajjhattabahiddhā kāye vayadhammānupassī viharati, ajjhattabahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing the body internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish—keen, aware, and rememberful, rid of desire and aversion for the world.
So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati;
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.
sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati;
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.
sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati;
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.
sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati;
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.
sace ākaṅkhati: ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Ajjhattaṃ vedanāsu samudayadhammānupassī viharati, ajjhattaṃ vedanāsu vayadhammānupassī viharati, ajjhattaṃ vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing feelings internally …
Bahiddhā vedanāsu samudayadhammānupassī viharati, bahiddhā vedanāsu vayadhammānupassī viharati, bahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
externally …
Ajjhattabahiddhā vedanāsu samudayadhammānupassī viharati, ajjhattabahiddhā vedanāsu vayadhammānupassī viharati, ajjhattabahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …
Ajjhattaṃ citte … pe …
They meditate observing the mind internally …
bahiddhā citte … pe …
externally …
ajjhattabahiddhā citte samudayadhammānupassī viharati … ajjhattabahiddhā citte vayadhammānupassī viharati … ajjhattabahiddhā citte samudayavayadhammānupassī viharati ātāpī … pe … abhijjhādomanassaṃ.
internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …
Ajjhattaṃ dhammesu … pe …
They meditate observing principles internally …
bahiddhā dhammesu … pe …
externally …
ajjhattabahiddhā dhammesu samudayadhammānupassī viharati … ajjhattabahiddhā dhammesu vayadhammānupassī viharati … ajjhattabahiddhā dhammesu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
internally and externally as liable to originate, as liable to vanish, and as liable to originate and vanish …
So sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati … pe …
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. …
upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, ignoring both the repulsive and the unrepulsive,’ that’s what they do.
Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti.
That’s how to define the undertaking of the four kinds of rememberfulness meditation by a monk.”
❧
SN 52.2 Dutiyarahogata: In Private (2nd)
2. Dutiyarahogatasutta
2. In Private (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
Then as Anuruddha was in private retreat this thought came to his mind:
“yesaṃ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī;
“Whoever has missed out on these four kinds of rememberfulness meditation has missed out on the noble path to the complete ending of suffering.
yesaṃ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken these four kinds of rememberfulness meditation has undertaken the noble path to the complete ending of suffering.”
Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṃ anuruddhaṃ etadavoca:
Then Venerable Mahāmoggallāna knew what Venerable Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he reappeared in front of Anuruddha and said to him:
“kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti?
“Reverend Anuruddha, how do you define the undertaking of the four kinds of rememberfulness meditation by a monk?”
“Idhāvuso, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
“Reverend, it’s when a monk meditates by observing an aspect of the body internally—keen, aware, and rememberful, rid of desire and aversion for the world.
Bahiddhā kāye kāyānupassī viharati … pe …
They meditate observing an aspect of the body externally …
ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
internally and externally—keen, aware, and rememberful, rid of desire and aversion for the world.
Ajjhattaṃ vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
They meditate observing an aspect of feelings internally …
Bahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
externally …
Ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
internally and externally …
Ajjhattaṃ citte … pe …
They meditate observing an aspect of the mind internally …
bahiddhā citte … pe …
externally …
ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
internally and externally …
Ajjhattaṃ dhammesu … pe …
They meditate observing an aspect of principles internally …
bahiddhā dhammesu … pe …
externally …
ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
internally and externally—keen, aware, and rememberful, rid of desire and aversion for the world.
Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti.
That’s how to define the undertaking of the four kinds of rememberfulness meditation by a monk.”
SN 52.3 Sutanu: On the Bank of the Sutanu
3. Sutanusutta
3. On the Bank of the Sutanu
Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati sutanutīre.
At one time Venerable Anuruddha was staying near Sāvatthī on the bank of the Sutanu.
Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu.
Then several monks went up to Venerable Anuruddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ anuruddhaṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side, and said to him:
“katamesaṃ āyasmā anuruddho dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti?
“What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”
“Catunnaṃ khvāhaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
“Reverends, I attained great direct knowledge by developing and cultivating the four kinds of rememberfulness meditation.
Katamesaṃ catunnaṃ?
What four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
I meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
I meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
I attained great direct knowledge by developing and cultivating these four kinds of rememberfulness meditation.
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā hīnaṃ dhammaṃ hīnato abbhaññāsiṃ, majjhimaṃ dhammaṃ majjhimato abbhaññāsiṃ, paṇītaṃ dhammaṃ paṇītato abbhaññāsin”ti.
And it was by developing and cultivating these four kinds of rememberfulness meditation that I directly knew the lower realm as lower, the middle realm as middle, and the higher realm as higher.”
SN 52.4 Paṭhamakaṇḍakī: At Thorny Wood (1st)
4. Paṭhamakaṇḍakīsutta
4. At Thorny Wood (1st)
Ekaṃ samayaṃ āyasmā ca anuruddho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sākete viharanti kaṇḍakīvane.
At one time the venerables Anuruddha, Sāriputta, and Mahāmoggallāna were staying near Sāketa, in the Thorny Wood.
Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu.
Then in the late afternoon, Sāriputta and Mahāmoggallāna came out of retreat, went to Anuruddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
When the greetings and polite conversation were over, they sat down to one side. Sāriputta said to Anuruddha:
“sekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti?
“Reverend Anuruddha, what things should a trainee monk enter and remain in?”
“Sekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā.
“Reverend Sāriputta, a trainee monk should enter and remain in the four kinds of rememberfulness meditation.
Katame cattāro?
What four?
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
They meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
sekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti.
A trainee monk should enter and remain in these four kinds of rememberfulness meditation.”
SN 52.5 Dutiyakaṇḍakī: At Thorny Wood (2nd)
5. Dutiyakaṇḍakīsutta
5. At Thorny Wood (2nd)
Sāketanidānaṃ.
At Sāketa.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
Sāriputta said to Anuruddha:
“asekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti?
“Reverend Anuruddha, what things should a monk who is an adept enter and remain in?”
“Asekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā.
“Reverend Sāriputta, a monk who is an adept should enter and remain in the four kinds of rememberfulness meditation.
Katame cattāro?
What four?
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
They meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
asekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti.
A monk who is an adept should enter and remain in these four kinds of rememberfulness meditation.”
SN 52.6 Tatiyakaṇḍakī: At Thorny Wood (3rd)
6. Tatiyakaṇḍakīsutta
6. At Thorny Wood (3rd)
Sāketanidānaṃ.
At Sāketa.
Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
Sāriputta said to Anuruddha:
“katamesaṃ āyasmā anuruddho dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti?
“What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”
“Catunnaṃ khvāhaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
“Reverend, I attained great direct knowledge by developing and cultivating the four kinds of rememberfulness meditation.
Katamesaṃ catunnaṃ?
What four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
I meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
I meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
I attained great direct knowledge by developing and cultivating these four kinds of rememberfulness meditation.
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī”ti.
And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I directly know the entire galaxy.”
SN 52.7 Taṇhākkhaya: The Ending of Craving
7. Taṇhākkhayasutta
7. The Ending of Craving
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho āyasmā anuruddho bhikkhū āmantesi:
There Venerable Anuruddha addressed the monks:
“āvuso bhikkhavo”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato anuruddhassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā anuruddho etadavoca:
Anuruddha said this:
“Cattārome, āvuso, satipaṭṭhānā bhāvitā bahulīkatā taṇhākkhayāya saṃvattanti.
“Reverends, when these four kinds of rememberfulness meditation are developed and cultivated they lead to the ending of craving.
Katame cattāro?
What four?
Idhāvuso, bhikkhu kāye kāyānupassī viharati … pe …
It’s when a monk meditates by observing an aspect of the body …
vedanāsu … pe …
feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
ime kho, āvuso, cattāro satipaṭṭhānā bhāvitā bahulīkatā taṇhākkhayāya saṃvattantī”ti.
When these four kinds of rememberfulness meditation are developed and cultivated they lead to the ending of craving.”
SN 52.8 Salaḷāgāra: The Frankincense-Tree Hut
8. Salaḷāgārasutta
8. The Frankincense-Tree Hut
Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati salaḷāgāre.
At one time Venerable Anuruddha was staying near Sāvatthī in the frankincense-tree hut.
Tatra kho āyasmā anuruddho bhikkhū āmantesi … pe … etadavoca:
There Venerable Anuruddha addressed the monks:
“seyyathāpi, āvuso, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā.
“Reverends, suppose that, although the Ganges river slants, slopes, and inclines to the east,
Atha mahājanakāyo āgaccheyya kudālapiṭakaṃ ādāya:
a large crowd were to come along with a spade and basket, saying:
‘mayaṃ imaṃ gaṅgānadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāran’ti.
‘We’ll make this Ganges river slant, slope, and incline to the west!’
Taṃ kiṃ maññathāvuso, api nu so mahājanakāyo gaṅgānadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāran”ti?
What do you think, reverends? Would they succeed?”
“No hetaṃ, āvuso”.
“No, reverend.
“Taṃ kissa hetu”?
Why is that?
“Gaṅgā, āvuso, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā.
The Ganges river slants, slopes, and inclines to the east.
Sā na sukarā pacchāninnaṃ kātuṃ pacchāpoṇaṃ pacchāpabbhāraṃ.
It’s not easy to make it slant, slope, and incline to the west.
Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.
That large crowd will eventually get weary and frustrated.”
“Evameva kho, āvuso, bhikkhuṃ cattāro satipaṭṭhāne bhāventaṃ cattāro satipaṭṭhāne bahulīkarontaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ:
“In the same way, while a monk develops and cultivates the four kinds of rememberfulness meditation, if rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying:
‘ehambho purisa, kiṃ te ime kāsāvā anudahanti?
‘Please, mister, why let these ocher robes torment you?
Kiṃ muṇḍo kapālamanusañcarasi?
Why follow the practice of shaving your head and carrying an alms bowl?
Ehi hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’ti.
Come, return to a lesser life, enjoy wealth, and make merit!’
So vata, āvuso, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto sikkhaṃ paccakkhāya hīnāyāvattissatīti—netaṃ ṭhānaṃ vijjati.
It’s simply impossible for a monk who is developing and cultivating the four kinds of rememberfulness meditation to reject the training and return to a lesser life.
Taṃ kissa hetu?
Why is that?
Yañhi taṃ, āvuso, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ taṃ vata hīnāyāvattissatīti—netaṃ ṭhānaṃ vijjati.
Because for a long time that monk’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.
Kathañcāvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotīti?
And how does a monk develop the four kinds of rememberfulness meditation?
Idhāvuso, bhikkhu kāye kāyānupassī viharati … pe …
It’s when a monk meditates by observing an aspect of the body …
vedanāsu … pe …
feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, āvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotī”ti.
That’s how a monk develops and cultivates the four kinds of rememberfulness meditation.”
❧
SN 52.9 Ambapālivana: In Ambapālī’s Wood
9. Ambapālivanasutta
9. In Ambapālī’s Wood
Ekaṃ samayaṃ āyasmā ca anuruddho āyasmā ca sāriputto vesāliyaṃ viharanti ambapālivane.
At one time the venerables Anuruddha and Sāriputta were staying near Vesālī, in Ambapālī’s Wood.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito … pe … ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca:
Then in the late afternoon, Sāriputta came out of retreat, went to Anuruddha, and said to him:
“Vippasannāni kho te, āvuso anuruddha, indriyāni, parisuddho mukhavaṇṇo pariyodāto.
“Reverend Anuruddha, your faculties are so very clear, and your complexion is pure and bright.
Katamenāyasmā anuruddho vihārena etarahi bahulaṃ viharatī”ti?
What kind of meditation are you usually practicing these days?”
“Catūsu khvāhaṃ, āvuso, satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṃ viharāmi.
“These days, reverend, I usually meditate with my mind firmly established in the four kinds of rememberfulness meditation.
Katamesu catūsu?
What four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
I meditate observing an aspect of the body …
vedanāsu … pe …
feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
imesu khvāhaṃ, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṃ viharāmi.
These days I usually meditate with my mind firmly established in these four kinds of rememberfulness meditation.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so imesu catūsu satipaṭṭhānesu suppatiṭṭhitacitto bahulaṃ viharatī”ti.
A monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—usually meditates with their mind firmly established in these four kinds of rememberfulness meditation.”
“Lābhā vata no, āvuso, suladdhaṃ vata no, āvuso.
“We’re so fortunate, reverend, so very fortunate,
Ye mayaṃ āyasmato anuruddhassa sammukhāva assumha āsabhiṃ vācaṃ bhāsamānassā”ti.
to have heard such a dramatic statement in the presence of Venerable Anuruddha.”
SN 52.10 Bāḷhagilāna: Gravely Ill
10. Bāḷhagilānasutta
10. Gravely Ill
Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati andhavanasmiṃ ābādhiko dukkhito bāḷhagilāno.
At one time Venerable Anuruddha was staying near Sāvatthī in the Dark Forest. And he was sick, suffering, gravely ill.
Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ etadavocuṃ:
Then several monks went up to Venerable Anuruddha, and said to him:
“Katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī”ti?
“What meditation does Venerable Anuruddha practice so that physical pain doesn’t occupy his mind?”
“Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhanti.
“Reverends, I meditate with my mind firmly established in the four kinds of rememberfulness meditation so that physical pain doesn’t occupy my mind.
Katamesu catūsu?
What four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi … pe …
I meditate observing an aspect of the body …
vedanāsu … pe …
feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
imesu kho me, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī”ti.
I meditate with my mind firmly established in these four kinds of rememberfulness meditation so that physical pain doesn’t occupy my mind.”
end of section [52..1.. - SN 52 vagga 1 Rahogata: In Private] ❧
+ § – SN 52 vagga 2 Dutiya: A Thousand+ all - all
2. Dutiyavagga
2. A Thousand
SN 52.11 Kappasahassa: A Thousand Aeons
11. Kappasahassasutta
11. A Thousand Aeons
Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Anuruddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ … pe … ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ anuruddhaṃ etadavocuṃ:
Then several monks went up to Venerable Anuruddha, exchanged greetings with him … and said:
“Katamesaṃ āyasmā anuruddho dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti?
“What things has Venerable Anuruddha developed and cultivated to attain great direct knowledge?”
“Catunnaṃ khvāhaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
“Reverends, I attained great direct knowledge by developing and cultivating the four kinds of rememberfulness meditation.
Katamesaṃ catunnaṃ?
What four?
Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi … pe …
I meditate observing an aspect of the body …
vedanāsu … pe …
feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ—
principles—keen, aware, and rememberful, rid of desire and aversion for the world.
imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto.
I attained great direct knowledge by developing and cultivating these four kinds of rememberfulness meditation.
And it’s because of developing and cultivating these four kinds of mindfulness meditation that I recollect a thousand aeons.”
And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I recollect a thousand aeons.”
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā kappasahassaṃ anussarāmī”ti.
Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā kappasahassaṃ anussarāmī”ti.
SN 52.12 Iddhividha: Psychic Powers
12. Iddhividhasutta
12. Psychic Powers
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ iddhividhaṃ paccanubhomi—ekopi hutvā bahudhā homi … pe … yāva brahmalokāpi kāyena vasaṃ vattemī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ iddhividhaṃ paccanubhomi—ekopi hutvā bahudhā homi … pe … yāva brahmalokāpi kāyena vasaṃ vattemī”ti.
SN 52.13 Dibbasota: Clairaudience
13. Dibbasotasutta
13. Clairaudience
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and divine, whether near or far.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that, with clairaudience that is purified and superhuman, I hear both kinds of sounds, human and divine, whether near or far.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike cā”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike cā”ti.
SN 52.14 Cetopariya: Comprehending the Mind
14. Cetopariyasutta
14. Comprehending the Mind
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as ‘mind with greed’ … I understand unfreed mind as ‘unfreed mind’.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I understand the minds of other beings and individuals, having comprehended them with my mind. I understand mind with greed as ‘mind with greed’ … I understand unfreed mind as ‘unfreed mind’.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāmi … pe … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāmi … pe … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāmī”ti.
15. Ṭhānasutta
15. Possible
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the possible as possible and the impossible as impossible.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand the possible as possible and the impossible as impossible.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāmī”ti.
SN 52.16 Kammasamādāna: The Results of Deeds Undertaken
16. Kammasamādānasutta
16. The Results of Deeds Undertaken
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the result of deeds undertaken in the past, future, and present in terms of causes and reasons.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand the result of deeds undertaken in the past, future, and present in terms of causes and reasons.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāmī”ti.
SN 52.17 Sabbatthagāmini: Where All Paths of Practice Lead
17. Sabbatthagāminisutta
17. Where All Paths of Practice Lead
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand where all paths of practice lead.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand where all paths of practice lead.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sabbatthagāminippaṭipadaṃ yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sabbatthagāminippaṭipadaṃ yathābhūtaṃ pajānāmī”ti.
SN 52.18 Nānādhātu: Diverse Elements
18. Nānādhātusutta
18. Diverse Elements
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the world with its many and diverse elements.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand the world with its many and diverse elements.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāmī”ti.
SN 52.19 Nānādhimutti: Diverse Beliefs
19. Nānādhimuttisutta
19. Diverse Beliefs
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the diverse beliefs of sentient beings.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand the diverse beliefs of sentient beings.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāmī”ti.
SN 52.20 Indriyaparopariyatta: Comprehending the Faculties of Others
20. Indriyaparopariyattasutta
20. Comprehending the Faculties of Others
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand the faculties of other sentient beings and other individuals after comprehending them with my mind.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand the faculties of other sentient beings and other individuals after comprehending them with my mind.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāmī”ti.
SN 52.21 Jhānādi: jhānas, Etc.
21. Jhānādisutta
21. jhānas, Etc.
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I truly understand corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I truly understand corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāmī”ti.
SN 52.22 Pubbenivāsa: Past Lives
22. Pubbenivāsasutta
22. Past Lives
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I recollect my many kinds of past lives, with features and details.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I recollect my many kinds of past lives, with features and details.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmī”ti.
SN 52.23 Dibbacakkhu: Clairvoyance
23. Dibbacakkhusutta
23. Clairvoyance
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that, with clairvoyance that is purified and superhuman, I understand how sentient beings are reborn according to their deeds.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that, with clairvoyance that is purified and superhuman, I understand how sentient beings are reborn according to their deeds.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne … pe … iti dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne … pe … iti dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāmī”ti.
SN 52.24 Āsavakkhaya: The Ending of Defilements
24. Āsavakkhayasutta
24. The Ending of Defilements
“… And it’s because of developing and cultivating these four kinds of mindfulness meditation that I realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.”
“… And it’s because of developing and cultivating these four kinds of rememberfulness meditation that I realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.”
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī”ti.
“Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī”ti.
The Linked Discourses with Anuruddha are the eighth section. Anuruddhasaṃyuttaṃ aṭṭhamaṃ.
The Linked Discourses with Anuruddha are the eighth section. Anuruddhasaṃyuttaṃ aṭṭhamaṃ.
end of section [52..2.. - SN 52 vagga 2 Dutiya: A Thousand] ❧
SN 53 Jhāna Saṃyutta: Connected Discourses on the Jhānas
Saṃyutta Nikāya 53
Linked Discourses 53
+ § – SN 53 vagga 1 Abbreviated Texts on the Ganges+ all - all
1. Gaṅgāpeyyālavagga
1. Abbreviated Texts on the Ganges
SN 53.1 –12. Jhānādisutta
1–12. Jhānādisutta
1–12. jhānas, Etc.
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho … pe …
“cattārome, bhikkhave, jhānā.
“monks, there are these four jhānas.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Ime kho, bhikkhave, cattāro jhānāti.
These are the four jhānas.
Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;
The Ganges river slants, slopes, and inclines to the east.
evameva kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the four jhānas slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops and cultivates the four jhānas slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …
third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.
fourth jhāna.
Evaṃ kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the four jhānas slants, slopes, and inclines to nirvana.”
Gaṅgāpeyyālavaggo paṭhamo.
(To be expanded for each of the different rivers as in SN 45.91–102.)
Cha pācīnato ninnā,
Six on slanting to the east,
cha ninnā ca samuddato;
and six on slanting to the ocean;
Dvete cha dvādasa honti,
these two sixes make twelve,
vaggo tena pavuccatīti.
and that’s how this chapter is recited.
Saṃyutta Nikāya 53
Linked Discourses 53
❧
+ § – SN 53 vagga 2 Diligence+ all - all
2. Appamādavagga
2. Diligence
SN 53.13 -22 Appamāda-sutta
13. Appamāda-sutta
13. Diligence
(Appamādavaggo vitthāretabbo.)
(To be expanded as in the chapter on diligence at SN 45.139–148.)
Tathāgataṃ padaṃ kūṭaṃ,
The Realized One, footprint, roof peak,
mūlaṃ sāro ca vassikaṃ;
roots, heartwood, jasmine,
Rājā candimasūriyā,
monarch, sun and moon,
vatthena dasamaṃ padanti.
and cloth is the tenth.
Saṃyutta Nikāya 53
Linked Discourses 53
+ § – SN 53 vagga 3 Hard Work+ all - all
3. Balakaraṇīyavagga
3. Hard Work
23. Balakaraṇīyavagga
23. Hard Work
(Balakaraṇīyavaggo vitthāretabbo.)
(To be expanded as in the chapter on hard work at SN 45.149–160.)
Balaṃ bījañca nāgo ca,
Hard work, seeds, and dragons,
rukkho kumbhena sūkiyā;
a tree, a pot, and a spike,
Ākāsena ca dve meghā,
the sky, and two on clouds,
nāvā āgantukā nadīti.
a ship, a guest house, and a river.
Saṃyutta Nikāya 53
Linked Discourses 53
+ § – SN 53 vagga 4 Searches+ all - all
4. Esanāvagga
4. Searches
35. Esanāvagga
35. Searches
(Esanāvaggo vitthāretabbo.)
(To be expanded as in the chapter on searches at SN 45.161–170.)
Esanā vidhā āsavo,
Searches, discriminations, defilements,
Bhavo ca dukkhatā tisso;
states of existence, three kinds of suffering,
Khilaṃ malañca nīgho ca,
barrenness, stains, and troubles,
Vedanā taṇhā tasinā cāti.
feelings, craving, and thirst.
Saṃyutta Nikāya 53
Linked Discourses 53
+ § – SN 53 vagga 5 Floods+ all - all
SN 53.45 –54. Oghādisutta
45–54. Oghādisutta
45–54 Floods, Etc.
“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.
“monks, there are five higher fetters.
Katamāni pañca?
What five?
Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā—
Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.
These are the five higher fetters.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro jhānā bhāvetabbā.
The four jhānas should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.
Katame cattāro?
What four?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ … pe …
third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.
fourth jhāna.
Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro jhānā bhāvetabbā”ti vitthāretabbaṃ.
These four jhānas should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.”
(Yathā maggasaṃyuttaṃ tathā vitthāretabbaṃ.)
(To be expanded as in the Linked Discourses on the Path at SN 45.171–180.)
Oghavaggo pañcamo.
Ogho yogo upādānaṃ,
Floods, bonds, grasping,
ganthā anusayena ca;
ties, and underlying tendencies,
Kāmaguṇā nīvaraṇā,
kinds of sensual stimulation, hindrances,
khandhā oruddhambhāgiyāti.
aggregates, and fetters high and low.
Jhānasaṃyuttaṃ navamaṃ.
The Linked Discourses on jhāna are the ninth section.
SN 54 Ānāpāna Saṃyutta: Connected Discourses on Breathing (2023 SP-FLUENT translation by frankk ) + § – SN 54 vagga 1 Eka-dhamma: One Dharma+ all - all
1. Eka-dhamma-vagga
1. One Dharma
Saṃyutta Nikāya 54
Linked Discourses 54
+ SN 54.1 Eka-dhamma: One Dharma
1. Eka-dhamma-sutta
1. One Dharma
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho … pe … etadavoca:
“ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
“monks, when one Dharma is developed and cultivated it’s very fruitful and beneficial.
Katamo ekadhammo?
What one Dharma?
Ānāpānassati.
Remembering and applying Dharma [instructions on] breathing.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk
[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.
(4sp🐘 #1 🏃 kāyā-(a)nu-passī)
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].
(4sp🐘 #2 vedanā-(a)nu-passī )
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’
(4sp🐘 #3 cittā-(a)nu-passī)
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’
(4sp🐘 #4 ☸Dhammā-(a)nu-passī)
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
(conclusion)
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”
end of section [54.1 - SN 54.1 Eka-dhamma: One Dharma] ❧
SN 54.2 Bojjhaṅga: Awakening Factors
“ānā-pāna-s-sati, bhikkhave,
Monks, remembering and applying Dharma [instructions] on breathing,
bhāvitā bahulīkatā
practiced frequently,
Mahap-phalā hoti mahā-nisaṃsā.
is of great fruit and great benefit.
kathaṃ bhāvitā ca, bhikkhave, ānā-pāna-s-sati
And how do you develop breath meditation
kathaṃ bahulī-katā
and practice it frequently
Mahap-phalā hoti mahā-nisaṃsā?
to be of great fruit and great benefit?
idha, bhikkhave, bhikkhu
Here monks, a monk
( 1🐘 )
ānā-pāna-s-sati-sahagataṃ sati-sam-bojjh-aṅgaṃ bhāveti
develops breath meditation simultaneously with the awakening factor of remembering and applying Dharma,
Viveka-nissitaṃ Vi-rāga-nissitaṃ Nirodha-nissitaṃ Vossagga-pariṇāmiṃ,
based on judicious-seclusion, dispassion, cessation, maturing in Release [into Nirvana].
( 2💭🕵️ )
ānā-pāna-s-sati-sahagataṃ Dhamma-vicaya--sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of investigating the Dharma,
...
…
( 3🏹 )
ānā-pāna-s-sati-sahagataṃ vīriya-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of vigor,
...
…
( 4😁 )
ānā-pāna-s-sati-sahagataṃ pīti-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of mental joy [based on Dharma],
...
…
( 5🌊 )
ānā-pāna-s-sati-sahagataṃ passaddhi-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of pacification [of body and mind],
...
…
( 6🌄 )
ānā-pāna-s-sati-sahagataṃ samādhi-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of undistractible-lucidity,
...
…
( 7🛆👁 )
ānā-pāna-s-sati-sahagataṃ upekkhā-sam-bojjh-aṅgaṃ bhāveti
He develops breath meditation simultaneously with the awakening factor of equanimous-observation [of Dharma],
Viveka-nissitaṃ Vi-rāga-nissitaṃ Nirodha-nissitaṃ Vossagga-pariṇāmiṃ.
based on judicious-seclusion, dispassion, cessation, maturing in Release [into Nirvana].
(conclusion)
evaṃ bhāvitā kho, bhikkhave, ānā-pāna-s-sati
Monks, remembering and applying Dharma [instructions] on breathing,
evaṃ bahulīkatā
practiced frequently,
Mahap-phalā hoti mahā-nisaṃsā”ti.
is of great fruit and great benefit.
❧
+ SN 54.3 Suddhika: Plain Version (same as SN-q 54.1 minus the “one Dharma” clause)
3. Suddhikasutta
3. Plain Version
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
“monks, when rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
(conclusion)
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”
+ SN 54.4 Paṭhamaphala: Fruits (1st) (same as SN-q 54.3 except two lines added in conclusion)
4. Paṭhamaphalasutta
4. Fruits (1st)
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
“monks, when rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
(conclusion)
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—
When rememberfulness of breathing is developed and cultivated in this way you can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.
enlightenment in the present life, or if there’s something left over, non-return.”
+ SN 54.5 Dutiyaphala: Fruits (2nd) (same as SN-q 54.3 except extra section in conclusion)
5. Dutiyaphalasutta
5. Fruits (2nd)
“Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.
“monks, when rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?
And how is rememberfulness of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu
Here, monks, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
(conclusion)
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.
rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.
(7 types of death ending in nirvana)
Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya satta phalā sattānisaṃsā pāṭikaṅkhā.
When rememberfulness of breathing is developed and cultivated in this way you can expect seven fruits and benefits.
Katame satta phalā sattānisaṃsā?
What seven?
Diṭṭheva dhamme paṭikacca aññaṃ ārādheti;
You attain enlightenment early on in this very life.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti.
Atha maraṇakāle aññaṃ ārādheti;
If not, you attain enlightenment at the time of death.
no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti.
Atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti …
If not, with the ending of the five lower fetters you’re nirvana'd in between one life and the next …
upahaccaparinibbāyī hoti …
you’re nirvana'd upon landing …
asaṅkhāraparinibbāyī hoti …
you’re nirvana'd without extra effort …
sasaṅkhāraparinibbāyī hoti …
you’re nirvana'd with extra effort …
uddhaṃsoto hoti akaniṭṭhagāmī—
you head upstream, going to the Akaniṭṭha realm …
evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.
When rememberfulness of breathing is developed and cultivated in this way you can expect these seven fruits and benefits.”
+ SN 54.6 Ariṭṭha: With Ariṭṭha
6. Ariṭṭhasutta
6. With Ariṭṭha
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā … pe … etadavoca:
There the Buddha … said:
“bhāvetha no tumhe bhikkhave, ānāpānassatin”ti?
“monks, do you develop rememberfulness of breathing?”
Evaṃ vutte, āyasmā ariṭṭho bhagavantaṃ etadavoca:
When he said this, Venerable Ariṭṭha said to him:
“ahaṃ kho, bhante, bhāvemi ānāpānassatin”ti.
“Sir, I develop rememberfulness of breathing.”
“Yathā kathaṃ pana tvaṃ, ariṭṭha, bhāvesi ānāpānassatin”ti?
“But monk, how do you develop it?”
§6.1 – (Ariṭṭha uses breath meditation to eliminate lust and perceptions of resistance towards any arising dharma [phenomena] )
“Atītesu me, bhante, kāmesu kāmacchando pahīno, anāgatesu me kāmesu kāmacchando vigato, ajjhattabahiddhā ca me dhammesu paṭighasaññā suppaṭivinītā.
“Sir, I’ve given up desire for sensual pleasures of the past. I’m rid of desire for sensual pleasures of the future. And I have eliminated perceptions of resistance regarding dharma [phenomena] internally and externally.
So satova assasissāmi, satova passasissāmi.
I breathe in and and I breathe out, remembering and applying Dharma.
Evaṃ khvāhaṃ, bhante, bhāvemi ānāpānassatin”ti.
That’s how I develop rememberfulness of breathing.”
+ §6.2 – (Buddha says that’s legitimate way to do breath meditation but he prefers people do standard 16 steps)
“‘Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi.
“That is rememberfulness of breathing, Ariṭṭha; I don’t deny it.
Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti
But as to how rememberfulness of breathing is fulfilled in detail,
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ariṭṭho bhagavato paccassosi.
“Yes, sir,” Ariṭṭha replied.
Bhagavā etadavoca:
The Buddha said this:
“Kathañca, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hoti?
“And how is rememberfulness of breathing fulfilled in detail?
Idha, ariṭṭha, bhikkhu
Here, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
(conclusion)
Evaṃ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī”ti.
This is how rememberfulness of breathing is fulfilled in detail.”
❧
+ SN 54.7 Mahākappina: About Mahākappina
7. Mahākappinasutta
7. About Mahākappina
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
Now, at that time Venerable Mahākappina was sitting not far from the Buddha cross-legged, with his body straight, and rememberfulness established right there.
Addasā kho bhagavā āyasmantaṃ mahākappinaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
The Buddha saw him,
Disvāna bhikkhū āmantesi:
and addressed the monks:
“Passatha no tumhe, bhikkhave, etassa bhikkhuno kāyassa iñjitattaṃ vā phanditattaṃ vā”ti?
“monks, do you see any motion or trembling in that monk’s body?”
“Yadāpi mayaṃ, bhante, taṃ āyasmantaṃ passāma saṅghamajjhe vā nisinnaṃ ekaṃ vā raho nisinnaṃ, tadāpi mayaṃ tassa āyasmato na passāma kāyassa iñjitattaṃ vā phanditattaṃ vā”ti.
“Sir, whenever we see that monk meditating—whether in the middle of the Saṅgha or alone in private—we never see any motion or trembling in his body.”
“Yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī.
“monks, when an undistractible-lucidity has been developed and cultivated there’s no motion or trembling of the body or mind. That monk gets such undistractible-lucidity when he wants, without trouble or difficulty.
Katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?
And what is that undistractible-lucidity?
Ānāpānassatisamādhissa, bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā.
When undistractible-lucidity due to rememberfulness of breathing has been developed and cultivated there’s no motion or trembling of the body or mind.
Kathaṃ bhāvite ca, bhikkhave, ānāpānassatisamādhimhi kathaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?
And how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated in such a way?
Idha, bhikkhave, bhikkhu
Here, monks, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
(conclusion)
Evaṃ bhāvite ca kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā”ti.
That’s how undistractible-lucidity due to rememberfulness of breathing is developed and cultivated so that there’s no motion or trembling of the body or mind.”
+ SN 54.8 Padīpopama: The Simile of the Lamp
8. Padīpopamasutta
8. The Simile of the Lamp
“ānāpānassati-samādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso.
“monks, when undistractible and lucid rememberfulness of breathing is developed and cultivated it’s very fruitful and beneficial.
kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?
And how is undistractible and lucid breath meditation developed and cultivated to be very fruitful and beneficial?
“idha, bhikkhave, bhikkhu
Here, monks, a monk
[0.1] 🏞️ arañña-gato vā
[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā
🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā
🏕️ to an empty dwelling.
[0.2] nisīdati
[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā
[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya
[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.
[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,
[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati
Always “mindful” of [and applying ☸Dharma], he breathes out.
(4sp🐘 #1 🏃 kāyā-(a)nu-passī)
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].
(4sp🐘 #2 vedanā-(a)nu-passī )
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’
(4sp🐘 #3 cittā-(a)nu-passī)
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’
(4sp🐘 #4 ☸Dhammā-(a)nu-passī)
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.
undistractible and lucid rememberfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.”
§8.16 – (16 benefits for 16 APSS)
Aham-pi sudaṃ, bhikkhave,
"I-also ****, monks,
pubbeva sambodhā
before (my) awakening,
an-abhi-sam-buddho bodhi-sattova
(as a) not-(yet)-fully-self-awakened bodhi-satta,
samāno iminā vihārena bahulaṃ viharāmi.
similarly (with) this dwelling frequently I-dwelled.
Tassa mayhaṃ, bhikkhave,
When I, *********,
iminā vihārena bahulaṃ viharato
(with) this dwelling frequently dwelled,
neva kāyo kilamati na cakkhūni;
neither (my) body (was) fatigued, nor (my) eyes;
an-upādāya ca me
(by) not-clinging **,
āsavehi
(from the) asinine-inclinations
cittaṃ vimucci.
(my) mind (was) released.
§16.1 – (1. No fatigue, leads to destruction of āsavās )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘neva me kāyo kilameyya na cakkhūni,
{may} neither (my) body be-fatigued, nor (my) eyes;
anupādāya ca me
(by) not-clinging **,
āsavehi
(from the) asinine-inclinations
cittaṃ vimucceyyā’ti,
{may} (my) mind be-released.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.2 – (2. Abandon intentions on household attachments)
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘ye me geha-sitā sara-saṅkappā te pahīyeyyun’ti,
'that my household-attachment related strong-intentions, {may} they (be) abandoned,'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.3 – (3. five masteries of perception 1 of 5 )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘ap-paṭikūle paṭikūla-saññī vihareyyan’ti,
'(in the) non-repulsive, repulsive-perceptions (I) should-dwell-in,
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.4 – (4. five masteries of perception 2 of 5 )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘paṭikūle ap-paṭikūla-saññī vihareyyan’ti,
'(in the) repulsive, non-repulsive-perceptions (I) should-dwell-in,
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.5 – (5. five masteries of perception 3 of 5 )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘paṭikūle ca ap-paṭikūle ca paṭikūla-saññī vihareyyan’ti,
'(in the) repulsive and non-repulsive **, repulsive-perceptions (I) should-dwell-in.'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.6 – (6. five masteries of perception 4 of 5 )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘paṭikūle ca ap-paṭikūle ca ap-paṭikūla-saññī vihareyyan’ti,
'(in the) repulsive and non-repulsive **, non-repulsive-perceptions (I) should-dwell-in.'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.7 – (7. five masteries of perception 5 of 5 )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘ap-paṭikūlañ-ca paṭikūlañca
(in the) non-repulsive-and repulsive,
ta-dubhayaṃ abhi-nivajjetvā
{both}-of-those, removed-by-transcending,
upekkhako vihareyyaṃ
equanimous (I) dwell,
sato sampajāno’ti,
mindful (and) alert,'
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.8 – (8. STED 1st jhāna)
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
vivicc’eva kāmehi
Judiciously-secluded from desire for five cords of sensual pleasures,
vivicca a-kusalehi dhammehi
Judiciously-secluded from unskillful Dharmas,
sa-vitakkaṃ sa-vicāraṃ
with directed-thought and evaluation [of those verbal Dharma thoughts],
viveka-jaṃ pīti-sukhaṃ
with [mental] rapture and [physical] pleasure born from judicious-seclusion,
paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in first jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.9 – (9. STED 2nd jhāna )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
Vitakka-vicārānaṃ vūpasamā
with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sampasādanaṃ
with internal purity and self-confidence,
cetaso ekodi-bhāvaṃ
his mind becomes singular in focus.
a-vitakkaṃ a-vicāraṃ
Without directed-thought and evaluation, [mental processing is now subverbal,]
samādhi-jaṃ pīti-sukhaṃ
[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
dutiyaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in second jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.10 – (10. STED 3rd jhāna)
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘pītiyā ca virāgā
With [mental] rapture fading,
upekkhako ca vihareyyaṃ
he lives equanimously observing [Dharmas with subverbal mental processing].
sato ca sampajāno,
remembering [and applying relevant Dharma], he lucidly discerns.
sukhañca kāyena paṭisaṃvedeyyaṃ,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti—
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
upekkhako satimā sukhavihārīti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant Dharma]."
tatiyaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in third jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.11 – (11. STED 4th jhāna)
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
sukhassa ca pahānā
With the abandoning of [physical] pleasure
dukkhassa ca pahānā
and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā
with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ
experiencing [physical] sensations of neither pain nor pleasure,
Upekkhā-sati-pārisuddhiṃ
his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
catutthaṃ jhānaṃ upasampajja vihareyyan’ti,
he attains and lives in fourth jhāna.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.12 – (12. STED (smd 5) ākāsānañcā-(a)yatanaṃ )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso rūpasaññānaṃ samatikkamā
(with) complete [physical] form-perceptions transcending,
paṭighasaññānaṃ atthaṅgamā
(with) resistance-perceptions disappearance,
nānattasaññānaṃ amanasikārā
(and) diversity-perceptions; non-attention (to them),
ananto ākāsoti
[perceiving,] 'In-finite space,'
ākāsānañcāyatanaṃ upasampajja vihareyyan’ti,
Space-infinitude-dimension, (he) enters, dwells.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.13 – (13. STED (smd 6) viññāṇañcā-(a)yatanaṃ)
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso ākāsānañcāyatanaṃ samatikkamma
(with) complete Space-infinitude-dimension's transcending,
anantaṃ viññāṇanti
(perceiving,) 'In-finite consciousness,'
viññāṇañcāyatanaṃ upasampajja vihareyyan’ti,
Consciousness-infinitude-dimension, (he) enters, dwells.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.14 – (14. STED (smd 7) ākiñcaññā-(a)yatanaṃ )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso viññāṇañcāyatanaṃ samatikkamma
(with) complete consciousness-infinitude-dimension's transcending
natthi kiñcīti
(perceiving,) 'There-is nothing,'
ākiñcaññāyatanaṃ upasampajja vihareyyan’ti,
Nothingness-dimension, (he) enters, dwells.
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.15 – (15. STED (smd 8) Neva-saññā-nāsaññā-(a)yatanaṃ )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso ākiñcaññāyatanaṃ samatikkamma
(with) complete nothingness-dimension's transcending,
nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti,
Neither-perception-nor-non-perception-dimension, (he) enters, dwells
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§16.16 – (16. STED (smd 9) Saññā-vedayita-nirodhaṃ )
Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya:
Therefore, monks, if a monk should-wish:
‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
(with) complete Neither-perception-nor-non-perception-dimension's transcending,
saññāvedayitanirodhaṃ upasampajja vihareyyan’ti,
Perception-feeling-cessation, (he) enters, dwells
ayameva Ānā-pānas-sati-samādhi sādhukaṃ manasi kātabbo.
[If that sounds appealing to you, then] you should pay close attention to [and develop] undistractible and lucid remembrance of Dharma while breathing.
§20.1 – (3 types of feeling impermanent, etc.)
Evaṃ bhāvite kho, bhikkhave,
Thus developed indeed, monks,
Ānā-pānas-sati-samādhimhi
inhale-exhale-mindful-concentration
evaṃ bahulīkate,
thus pursued:
sukhañ-ce vedanaṃ vedayati,
{If}-pleasurable feeling (he) feels,
sā ‘a-niccā’ti pajānāti,
that (is) 'im-permanent' (he) discerns,
‘an-ajjhositā’ti pajānāti,
'not-clung (to)' (he) discerns,
‘an-abhi-nanditā’ti pajānāti;
'not-over-joyed' (he) discerns;
dukkhañ-ce vedanaṃ vedayati,
{If}-painful feeling (he) feels,
sā ‘a-niccā’ti pajānāti,
that (is) 'im-permanent' (he) discerns,
‘an-ajjhositā’ti pajānāti,
'not-clung (to)' (he) discerns,
‘an-abhi-nanditā’ti pajānāti;
'not-over-joyed' (he) discerns;
a-dukkham-a-sukhañ-ce vedanaṃ vedayati,
{If}-neither-painful-nor-pleasurable feeling (he) feels,
sā ‘a-niccā’ti pajānāti,
that (is) 'im-permanent' (he) discerns,
‘an-ajjhositā’ti pajānāti,
'not-clung (to)' (he) discerns,
‘an-abhi-nanditā’ti pajānāti;
'not-over-joyed' (he) discerns;
§20.2 – (detached from 3 types of feelings, body, life )
Sukhañ-ce vedanaṃ vedayati,
{if}-pleasurable feeling (he) feels,
vi-saṃyutto naṃ vedayati;
dis-joined from-it (he) feels;
dukkhañ-ce vedanaṃ vedayati,
{if}-painful feeling (he) feels,
vi-saṃyutto naṃ vedayati;
dis-joined from-it (he) feels;
a-dukkham-a-sukhañ-ce vedanaṃ vedayati,
{if}-neither-painful-nor-pleasurable feeling (he) feels,
vi-saṃyutto naṃ vedayati.
dis-joined from-it (he) feels;
§20.3 – (transcended body, life )
So
He,
kāya-pariyantikaṃ vedanaṃ vedayamāno
(when) body-limited feeling (he) feels,
‘kāya-pariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,
'body-limited feeling (I) feel,' (he) discerns,
jīvita-pariyantikaṃ vedanaṃ vedayamāno
(when) life-limited feeling (he) feels,
‘jīvita-pariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,
'life-limited feeling (I) feel,' (he) discerns,
‘kāyassa bhedā uddhaṃ jīvita-pariyādānā
'(with) body's breaking up, lifepsan-limit [reached],
idheva sabba-vedayitāni an-abhi-nanditāni
here-indeed, all-feelings, not-delighted-in,
sītī-bhavissantī’ti
{becomes}-cool.’
pajānāti.
(This he) discerns.
§20.4 – (simile of oil lamp)
Seyyathāpi, bhikkhave,
Just-as, *********,
telañca paṭicca,
(with) oil (as a) cause,
vaṭṭiñca paṭicca
(with a) wick (as a) cause,
telap-padīpo jhāyeyya,
(an) oil-lamp burns,
tasseva telassa ca
(with) that oil and
vaṭṭiyā ca pariyādānā
wick's ** termination,
an-āhāro nibbāyeyya;
without-sustenance (it) [goes to] Nirvana.
§20.5 – (repeat: transcended body, life )
evameva kho, bhikkhave, bhikkhu
like that, monks, (a) monk,
kāya-pariyantikaṃ vedanaṃ vedayamāno
(when) body-limited feeling (he) feels,
‘kāya-pariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,
'body-limited feeling (I) feel,' (he) discerns,
jīvita-pariyantikaṃ vedanaṃ vedayamāno
(when) life-limited feeling (he) feels,
‘jīvita-pariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,
'life-limited feeling (I) feel,' (he) discerns,
‘kāyassa bhedā uddhaṃ jīvita-pariyādānā
'(with) body's breaking up, lifepsan-limit [reached],
idheva sabba-vedayitāni an-abhi-nanditāni
here-indeed, all-feelings, not-delighted-in,
sītī-bhavissantī’ti
{becomes}-cool.’
pajānātī”ti.
(This he) discerns.
end of section [54.8 - SN 54.8 Padīpopama: The Simile of the Lamp] ❧
+ SN 54.9 Vesālī: At Vesālī
9. Vesālīsutta
9. At Vesālī
Evaṃ me sutaṃ—
So I have heard.
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.
§9.1 – (Buddha praises31asb🧟foulness meditation)
Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati.
Now at that time the Buddha spoke in many ways to the monks about the meditation on ugliness. He praised the meditation on ugliness and its development.
§9.2 – (then he goes on solo retreat not to be disturbed)
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ.
“monks, I wish to go on retreat for a fortnight.
Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.
§9.3 – (scores of monks start practicing 31asb)
Atha kho te bhikkhū:
Then those monks thought:
“bhagavā anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsatī”ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti.
“The Buddha spoke in many ways about the meditation on ugliness. He praised the meditation on ugliness and its development.” They committed themselves to developing the many different aspects of the meditation on ugliness.
§9.4 – (scores of monks take a wrong turn and start committing suicide)
Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti.
Becoming horrified, repelled, and disgusted with this body, they looked for someone to slit their wrists.
Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi … pe … tiṃsampi bhikkhū ekāhena satthaṃ āharanti.
Each day ten, twenty, or thirty monks slit their wrists.
§9.5 – (after 2 weeks Buddha emerges and asks why so many monks missing)
Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi:
Then after a fortnight had passed, the Buddha came out of retreat and addressed Ānanda:
“kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti?
“Ānanda, why does the monk Saṅgha seem so diminished?”
“Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsatī’ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti.
Ānanda told the Buddha all that had happened, and said:
Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti.
Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi bhikkhū … tiṃsampi bhikkhū ekāhena satthaṃ āharanti.
§9.6 – (Ananda suggests Buddha teach another meditation besides 31asb)
Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.
“Sir, please explain another way for the monk Saṅgha to get enlightened.”
“Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti.
“Well then, Ānanda, gather all the monks staying in the vicinity of Vesālī together in the assembly hall.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, and said:
“sannipatito, bhante, bhikkhusaṃgho.
“Sir, the monk Saṅgha has assembled.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
“Please, sir, come at your convenience.”
Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went to the assembly hall, sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
§9.7 – (16 APS is peaceful and exquisite)
“ayampi kho, bhikkhave,
“monks, when this
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
bhāvito bahulī-kato
(when) developed (and) abundantly-pursued,
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
§9.8 – (simile of great rain that cools of dust and heat)
Seyyathāpi, bhikkhave,
"Just-as, monks,
gimhānaṃ pacchime māse
(in the) summer, (the) last month [of the hot season],
ūhataṃ rajojallaṃ,
up-swirls (a mass of) dust-and-dirt,
tamenaṃ mahā-akāla-megho
then (a) great-out-of-season-rain-cloud
ṭhānaso antaradhāpeti vūpasameti;
immediately disperses (and) relieves (it);
evameva kho, bhikkhave,
Like that, monks,
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
bhāvito bahulī-kato
(when) developed (and) abundantly-pursued,
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
Kathaṃ bhāvito ca, bhikkhave,
How (should one) develop ********
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
kathaṃ bahulī-kato
how (is it) abundantly-pusued (such that it)
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
?
?
Idha, bhikkhave, bhikkhu
Here, monks, a monk
+ §9.9 – (STED 16-APS ) (elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
Evaṃ bhāvito kho, bhikkhave,
Thus developed, this ********
ānā-pānas-sati-samādhi
Inhale-exhale-rememberful-undistractible-lucidity,
bhāvito bahulī-kato
(when) developed (and) abundantly-pursued,
santo ceva paṇīto ca
(is) peaceful and exquisite **,
asecanako ca sukho ca vihāro
sublime (and a) pleasurable ** dwelling.
uppann-uppanne pāpake a-kusale dhamme
any-arisen evil un-skillful ☸Dharmas (he)
ṭhānaso antaradhāpeti vūpasameti.
immediately disperses (and) relieves (it);
-ī”ti.
(end quote & extend last vowel)
end of section [54.9 - SN 54.9 Vesālī: At Vesālī] ❧
+ SN 54.10 Kimila: With Kimbila
10. Kimilasutta
10. With Kimbila
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kimilāyaṃ viharati veḷuvane.
At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood.
Tatra kho bhagavā āyasmantaṃ kimilaṃ āmantesi:
Then the Buddha said to Venerable Kimbila:
“kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?
“Kimbila, how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”
§10.1 – (Buddha expects all monks to have 16 APS memorized clearly)
Evaṃ vutte, āyasmā kimilo tuṇhī ahosi.
When he said this, Kimbila kept silent.
Dutiyampi kho bhagavā … pe …
For a second time …
tatiyampi kho bhagavā āyasmantaṃ kimilaṃ āmantesi:
And for a third time, the Buddha said to him:
“kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?
“How is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?”
Tatiyampi kho āyasmā kimilo tuṇhī ahosi.
And a second time and a third time Kimbila kept silent.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo; etassa, sugata, kālo.
“Now is the time, Blessed One! Now is the time, Holy One!
Yaṃ bhagavā ānāpānassatisamādhiṃ bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.
Let the Buddha speak on undistractible-lucidity due to rememberfulness of breathing. The monks will listen and remember it.”
+ §10.2 – (after 3 tries Kimbila fails to answer, Buddha repeats discourse of SN 54.3)
“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:
The Buddha said this:
“kathaṃ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?
“Ānanda, how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so that it is very fruitful and beneficial?
Idhānanda, bhikkhu
Here, ***, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.
That’s how undistractible-lucidity due to rememberfulness of breathing, when developed and cultivated, is very fruitful and beneficial.
§10.3 – (steps 1-4 from16🌬️😤fulfill4sp🐘1. kāya-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].
kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ—assāsapassāsaṃ.
Because the breath is a certain aspect of the body, I say.
Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Therefore, at such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
§10.4 – (steps 5-8 from16🌬️😤fulfill4sp🐘2. vedana-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’
vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ—assāsapassāsānaṃ sādhukaṃ manasikāraṃ.
Because close focus on the breath is a certain aspect of sensations, I say.
Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (2)
Therefore, at such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
§10.5 – (steps 9-12 from16🌬️😤fulfill4sp🐘3. citta-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’
citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.
Because there is no development of undistractible-lucidity due to rememberfulness of breathing for someone who is unrememberful and lacks lucid-discerning, I say.
Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (3)
Therefore, at such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
§10.6 – (steps 13-16 from16🌬️😤fulfill4sp🐘4. Dhamma-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimous-observation.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)
Therefore, at such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
+ §10.7 – (simile of chariot crushing dirt easily)
Seyyathāpi, ānanda, catumahāpathe mahāpaṃsupuñjo.
Suppose there was a large heap of sand at the crossroads.
Puratthimāya cepi disāyaṃ āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ;
And a cart or chariot were to come by from the east,
pacchimāya cepi disāya āgaccheyya …
west,
uttarāya cepi disāya …
north,
dakkhiṇāya cepi disāya āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ.
or south and destroy that heap of sand.
(in the same way a monk destroys evil Dharmas with 4sp)
Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi
In the same way, when a monk lives continuously seeing the body as a body [truly is],
upahanateva pāpake akusale dhamme;
they destroy bad, unskillful ☸Dhammas.”
…
when a monk
vedanāsu … pe …
lives continuously seeing sensations as sensations [truly are] …
citte … pe …
lives continuously seeing the mind as a mind [truly is]…
dhammesu dhammānupassī viharantopi
lives continuously seeing the Dhamma as Dhamma [truly is],
upahanateva pāpake akusale dhamme”ti.
they destroy bad, unskillful ☸Dhammas.”
end of section [54..1.. - SN 54 vagga 1 Eka-dhamma: One Dharma] ❧
+ § – SN 54 vagga 2 Dutiya: The Second Chapter+ all - all
2. Dutiyavagga
2. The Second Chapter
+ SN 54.11 Icchānaṅgala: Icchānaṅgala
11. Icchānaṅgalasutta
11. Icchānaṅgala
Ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
At one time the Buddha was staying in a forest near Icchānaṅgala.
Tatra kho bhagavā bhikkhū āmantesi:
There he addressed the monks:
“icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ.
“monks, I wish to go on retreat for three months.
Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti.
No-one should approach me, except for the one who brings my alms-food.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
“Yes, sir,” replied those monks. And no-one approached him, except for the one who brought the alms-food.
(Buddha does 16🌬️😤 without the ‘sikkhati’/trains himself)
Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
Then after three months had passed, the Buddha came out of retreat and addressed the monks:
“sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
“monks, if wanderers who follow another path were to ask you:
‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
‘Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?’ You should answer them like this.
‘ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī’ti.
‘Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was undistractible-lucidity due to rememberfulness of breathing.’
Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi.
In this regard: rememberful, I breathe in. rememberful, I breathe out.
Dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāmi, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāmi;
When breathing in heavily I know: ‘I’m breathing in heavily.’ When breathing out heavily I know: ‘I’m breathing out heavily.’
rassaṃ assasanto ‘rassaṃ assasāmī’ti pajānāmi, rassaṃ passasanto ‘rassaṃ passasāmī’ti pajānāmi;
When breathing in lightly I know: ‘I’m breathing in lightly.’ When breathing out lightly I know: ‘I’m breathing out lightly.’
‘sabbakāyappaṭisaṃvedī assasissāmī’ti pajānāmi … pe …
I know: ‘I’ll breathe in experiencing the whole body.’ …
‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi.
I know: ‘I’ll breathe in observing letting go.’ I know: ‘I’ll breathe out observing letting go.’
(conclusion: noble dwelling, brahma, tathagata’s)
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:
For if anything should be rightly called
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.
‘the meditation of a noble one’, or else ‘the meditation of a Brahmā’, or else ‘the meditation of a realized one’,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya:
it’s undistractible-lucidity due to rememberfulness of breathing.
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.
Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.
For those monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to the ending of asinine-inclinations.
Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṃvattati satisampajaññāya ca.
For those monks who are perfected—who have ended the asinine-inclinations, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to pleasureful meditation in the present life, and to rememberfulness and awareness.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:
For if anything should be rightly called
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi.
‘the meditation of a noble one’, or else ‘the meditation of a Brahmā’, or else ‘the meditation of a realized one’,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya:
it’s undistractible-lucidity due to rememberfulness of breathing.”
‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipī”ti.
❧
+ SN 54.12 Kaṅkheyya: In Doubt
12. Kaṅkheyyasutta
12. In Doubt
Ekaṃ samayaṃ āyasmā lomasakaṃbhiyo sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time Venerable Lomasavaṅgīsa was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yenāyasmā lomasakaṃbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lomasakaṃbhiyaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko āyasmantaṃ lomasakaṃbhiyaṃ etadavoca:
Then Mahānāma the Sakyan went up to Venerable Lomasavaṅgīsa, bowed, sat down to one side, and said to him:
“so eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova sekho vihāro añño tathāgatavihāro”ti?
“Sir, is the meditation of a trainee just the same as the meditation of a Realized One? Or is the meditation of a trainee different from the meditation of a Realized One?”
(trainee/sekha’s dwelling different than tathagata)
“Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro.
“Reverend Mahānāma, the meditation of a trainee and a realized one are not the same;
Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro.
they are different.
Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti.
Those monks who are trainees haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary. They meditate after giving up the five hindrances.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ pahāya viharanti, byāpādanīvaraṇaṃ … pe …
The hindrances of sensual desire, ill will,
thinamiddhanīvaraṇaṃ …
dullness and drowsiness,
uddhaccakukkuccanīvaraṇaṃ …
restlessness and remorse,
vicikicchānīvaraṇaṃ pahāya viharanti.
and doubt.
Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti.
Those who are trainee monks … meditate after giving up the five hindrances.
(arahants no longer deal with 5niv)
Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
Those monks who are perfected—who have ended the asinine-inclinations, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—for them, the five hindrances are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ;
The hindrances of sensual desire,
byāpādanīvaraṇaṃ pahīnaṃ … pe …
ill will,
thinamiddhanīvaraṇaṃ …
dullness and drowsiness,
uddhaccakukkuccanīvaraṇaṃ …
restlessness and remorse,
vicikicchānīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.
and doubt.
Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Those monks who are perfected—who have ended the asinine-inclinations … for them, the five hindrances are cut off at the root … and unable to arise in the future.
Tadamināpetaṃ, āvuso mahānāma, pariyāyena veditabbaṃ yathā—
And here’s another way to understand how
aññova sekho vihāro, añño tathāgatavihāro.
the meditation of a trainee and a realized one are different.
Ekamidaṃ, āvuso mahānāma, samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
At one time the Buddha was staying in a forest near Icchānaṅgala.
Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi:
There he addressed the monks:
‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ.
‘monks, I wish to go on retreat for three months.
Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti.
No-one should approach me, except for the one who brings my alms-food.’
‘Evaṃ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.
‘Yes, sir,’ replied those monks. And no-one approached him, except for the one who brought the alms-food.
(Buddha does 16🌬️😤 without the ‘sikkhati’/trains himself)
Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi:
Then after three months had passed, the Buddha came out of retreat and addressed the monks:
‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:
‘monks, if wanderers who follow another path were to ask you:
“katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī”ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:
“Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?” You should answer them like this:
“ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī”’ti.
“Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was undistractible-lucidity due to rememberfulness of breathing.”
Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi.
In this regard: rememberful, I breathe in. rememberful, I breathe out.
Dīghaṃ assasanto dīghaṃ assasāmīti pajānāmi, dīghaṃ passasanto dīghaṃ passasāmīti pajānāmi … pe …
When breathing in heavily I know: ‘I’m breathing in heavily.’ When breathing out heavily I know: ‘I’m breathing out heavily.’ …
paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmīti pajānāmi.
I know: “I’ll breathe in observing letting go.” I know: “I’ll breathe out observing letting go.”
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya—
For if anything should be rightly called
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.
“the meditation of a noble one”, or else “the meditation of a Brahmā”, or else “the meditation of a realized one”,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya—
it’s undistractible-lucidity due to rememberfulness of breathing.
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.
Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.
For those monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring for the supreme sanctuary—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to the ending of asinine-inclinations.
Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṃvattati satisampajaññāya ca.
For those monks who are perfected—who have ended the asinine-inclinations, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—the development and cultivation of undistractible-lucidity due to rememberfulness of breathing leads to pleasureful meditation in the present life, and to rememberfulness and awareness.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya—
For if anything should be rightly called
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.
“the meditation of a noble one”, or else “the meditation of a Brahmā”, or else “the meditation of a realized one”,
Ānāpānassatisamādhiṃ sammā vadamāno vadeyya—
it’s undistractible-lucidity due to rememberfulness of breathing.’
ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipīti.
Iminā kho etaṃ, āvuso mahānāma, pariyāyena veditabbaṃ, yathā—
This is another way to understand how
aññova sekho vihāro, añño tathāgatavihāro”ti.
the meditation of a trainee and a realized one are different.”
❧
+ SN 54.13 Paṭhamaānanda: With Ānanda (1st)
13. Paṭhamaānandasutta
13. With Ānanda (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Sir, is there one ☸Dharma that, when developed and cultivated, fulfills four ☸Dharmas; and those four ☸Dharmas, when developed and cultivated, fulfill seven ☸Dharmas; and those seven ☸Dharmas, when developed and cultivated, fulfill two ☸Dharmas?”
§13.1 – (how 1 ☸Dharma → 4sp → 7sb → 2 ☸Dharmas)
“Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
“There is, Ānanda.”
“Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Sir, what is that one ☸Dharma?”
“Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjā-vimuttiṃ paripūrenti.
“undistractible-lucidity due to rememberfulness of breathing is one ☸Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
+ §13.2 – (how 16APS → 4sp)
Kathaṃ bhāvito, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation?
Idh’-ānanda, bhikkhu
Here, ****, a monk
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
§2.1 – (steps 1-4 from16🌬️😤fulfill4sp🐘1. kāya-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,
(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.
(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].
kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ—assāsapassāsaṃ.
Because the breath is a certain aspect of the body, I say.
Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
Therefore, at such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
§2.2 – (steps 5-8 from16🌬️😤fulfill4sp🐘2. vedana-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,
(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;
(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,
(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;
(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,
(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.
(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’
vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ—assāsapassāsānaṃ sādhukaṃ manasikāraṃ.
Because close focus on the breath is a certain aspect of sensations, I say.
Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (2)
Therefore, at such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
§2.3 – (steps 9-12 from16🌬️😤fulfill4sp🐘3. citta-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,
(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;
(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,
(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;
(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,
(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;
(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;
(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’
citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Taṃ kissa hetu?
Why is that?
Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.
Because there is no development of undistractible-lucidity due to rememberfulness of breathing for someone who is unrememberful and lacks lucid-discerning, I say.
Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (3)
Therefore, at such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
§2.4 – (steps 13-16 from16🌬️😤fulfill4sp🐘4. Dhamma-anu-passana)
Yasmiṃ samaye, ānanda, bhikkhu
There’s a time when a monk practices like this:
‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.
(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;
(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,
(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;
(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,
(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;
(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
At such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimous-observation.
Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. (4)
Therefore, at such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.
That’s how undistractible-lucidity due to rememberfulness of breathing is developed and cultivated so as to fulfill the four kinds of rememberfulness meditation.
end of section [54.13.2 - (how 16APS → 4sp)] ❧
+ §13.3 – (how 4sp → 7sb)
(This section is just slightly modified version of super important
7sb☀️ sutta
SN 46.3 )
(how 4sp1 kāya → 7sb)
(
16🌬️😤 is the Dharma that sati-sambojjhanga ‘remembers’/sarati and ‘thinks’(vitakka) about)
Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?
And how are the four kinds of rememberfulness meditation developed and cultivated so as to fulfill the seven awakening factors?
§3.1 – (1🐘Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)
Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati—
Whenever a monk meditates by continuously-seeing the body as a body [as it actually is],
upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti a-sam-muṭṭhā.
their remembering [of Dharma] is established and not-forgetful.
. Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
upaṭṭhitā sati hoti a-sam-muṭṭhā—
{has} established [Dharma]-remembering, is not-forgetful-
sati-sam-bojjh-aṅgo tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
sati-sam-bojjh-aṅgaṃ tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
sati-sam-bojjh-aṅgo tasmiṃ samaye
remembrance-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
§3.2 – (2💭🕵️Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )
So tathā sato viharanto
He, {dwelling as} a rememberer,
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinati pa-vicarati
(he) discriminates, (he) evaluates,
pari-vīmaṃsam-āpajjati.
circumspect-investigation-(he)-enters-upon.
. Yasmiṃ samaye, ānanda, bhikkhu
. On-the occasion, ānanda, a-monk
tathā sato viharanto
Dwelling as a rememberer,
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinati pa-vicarati
(he) discriminates, (he) evaluates,
pari-vīmaṃsam-āpajjati.
circumspect-investigation-(he)-enters-upon.
Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Dhamma-vicaya-sam-bojjh-aṅgaṃ tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Dhamma-vicaya-sam-bojjh-aṅgo tasmiṃ samaye
Dhamma-investigation-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
§3.3 – (3🏹Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)
Tassa taṃ dhammaṃ paññāya
He, [regarding] that Dhamma (with) discernment,
pa-vicinato pa-vicarato
(he) discriminates, (he) evaluates,
Pari-vīmaṃsam-āpajjato
circumspect-investigation-(he)-enters-upon.
āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.
aroused is (his) vigor without-slackening.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
taṃ dhammaṃ paññāya
that Dhamma-[teaching] (with) discernment,
pa-vicinato pa-vicarato
(he) discriminates, (he) evaluates,
Pari-vīmaṃsam-āpajjato
circumspect-investigation-(he)-enters-upon.
āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.
aroused is (his) vigor without-slackening.
Vīriya-sam-bojjh-aṅgo tasmiṃ samaye
Vigor-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Vīriya-sam-bojjh-aṅgaṃ tasmiṃ samaye
Vigor-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Vīriya-sam-bojjh-aṅgo tasmiṃ samaye
Vigor-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
§3.4 – (4😁Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)
Āraddha-vīriyassa uppajjati pīti nir-āmisā.
(With) aroused-vigor, (there) arises rapture non-carnal.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
Āraddha-vīriyassa uppajjati pīti nir-āmisā,
(With) aroused-vigor, (there) arises rapture non-carnal,
Pīti-sam-bojjh-aṅgo tasmiṃ samaye
Rapture-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Pīti-sam-bojjh-aṅgaṃ tasmiṃ samaye
Rapture-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Pīti-sam-bojjh-aṅgo tasmiṃ samaye
Rapture-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
§3.5 – (5🌊Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )
Pīti-man-assa
(with) en-raptured mind,
kāyo-pi passambhati,
(the) body-also becomes-pacified,
cittam-pi passambhati
(the) mind-also becomes-pacified
.
.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
Pīti-man-assa
(with) en-raptured mind,
kāyo-pi passambhati,
(the) body-also becomes-pacified,
cittam-pi passambhati
(the) mind-also becomes-pacified
,
,
Passaddhi-sam-bojjh-aṅgo tasmiṃ samaye
pacification-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Passaddhi-sam-bojjh-aṅgaṃ tasmiṃ samaye
pacification-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Passaddhi-sam-bojjh-aṅgo tasmiṃ samaye
pacification-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
§3.6 – (6🌄Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)
Passaddha-kāyassa
(with) pacified-body,
sukhino
(of) one-in-pleasure,
cittaṃ samādhiyati.
(the) mind becomes-undistractable-&-lucid.
Yasmiṃ samaye, ānanda, bhikkhuno
. On-the occasion, ānanda, a-monk
Passaddha-kāyassa
(with) pacified-body,
sukhino
(of) one-in-pleasure,
cittaṃ samādhiyati.
(the) mind becomes-undistractable-&-lucid.
Samādhi-sam-bojjh-aṅgo tasmiṃ samaye
Undistractable-lucidity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
Samādhi-sam-bojjh-aṅgaṃ tasmiṃ samaye
Undistractable-lucidity-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
Samādhi-sam-bojjh-aṅgo tasmiṃ samaye
Undistractable-lucidity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
§3.7 – (7🛆👁Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
So
"He,
tathā-samāhitaṃ cittaṃ
(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti
thoroughly looks-on-with-equanimity ****
.
.
. Yasmiṃ samaye, ānanda, bhikkhu
. On-the occasion, ānanda, a-monk
tathā-samāhitaṃ cittaṃ
(of) such-undistractable-&-lucid mind
sādhukaṃ ajjh-upekkhitā hoti
thoroughly looks-on-with-equanimity ****
,
,
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye
equanimity-awakening-factor on-that occasion
bhikkhuno āraddho hoti;
(the) monk has-aroused;
upekkhā-sam-bojjh-aṅgaṃ tasmiṃ samaye
equanimity-awakening-factor on-that occasion
bhikkhu bhāveti;
(the) monk develops;
upekkhā-sam-bojjh-aṅgo tasmiṃ samaye
equanimity-awakening-factor on-that occasion
bhikkhuno bhāvanā-pāripūriṃ gacchati.
(the) monk has-developed-(and)-fulfilled *******.
end of section [54.13.3 - (how 4sp → 7sb)] ❧
(how 4sp2 vedana → 7sb... same as with 4sp1 kāya)
Yasmiṃ samaye, ānanda, bhikkhu vedanāsu … pe …
Whenever a monk meditates by continuously-seeing feelings as feelings [as they actually are]…
(how 4sp3 citta → 7sb... same as with 4sp1 kāya)
citte … pe …
Whenever a monk meditates by continuously-seeing the mind as the mind [as it actually is]…
(how 4sp4 Dharma → 7sb... same as with 4sp1 kāya)
dhammesu dhammānupassī viharati—
Whenever a monk meditates by continuously-seeing the Dharma as the Dharma [as it actually is]…
upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā.
their rememberfulness is established and lucid.
Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā—
At such a time, a monk has activated the awakening factor of rememberfulness; they develop it and perfect it. …
satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
(Yathā paṭhamaṃ satipaṭṭhānaṃ, evaṃ vitthāretabbaṃ.)
(This should be told in full as for the first kind of rememberfulness meditation.)
So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.
They closely watch over that mind undistractify-&-lucidifyd in samādhi.
Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti—
At such a time, a monk has activated the awakening factor of equanimity; they develop it and perfect it.
upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
Evaṃ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.
That’s how the four kinds of rememberfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.
§13.4 – (how 7sb → vijjā-vimuttiṃ)
Kathaṃ bhāvitā, ānanda, satta bojjhaṅgā kathaṃ bahulīkatā vijjā-vimuttiṃ paripūrenti?
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
Idhānanda, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of Dharma, vigor, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on judicious-seclusion, fading away, and cessation, and ripen as release [into nirvana].
Evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjā-vimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
end of section [54.13 - SN 54.13 Paṭhamaānanda: With Ānanda (1st)] ❧
+ SN 54.14 Dutiyaānanda: With Ānanda (2nd) (This sutta is same as SN 54.13 except Buddha asks Ananda if he memorized it correctly, instead of Ananda asking the Buddha to teach it)
14. Dutiyaānandasutta
14. With Ānanda (2nd)
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“atthi nu kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
“Ānanda, is there one Dharma that, when developed and cultivated, fulfills four Dharmas; and those four Dharmas, when developed and cultivated, fulfill seven Dharmas; and those seven Dharmas, when developed and cultivated, fulfill two Dharmas?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe …
“Our teachings are rooted in the Buddha. …”
“atthānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.
“There is, Ānanda.
Katamo cānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti?
And what is that one Dharma?
Ānāpānassatisamādhi, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.
undistractible-lucidity due to rememberfulness of breathing is one Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṃ bhāvito cānanda, ānāpānassatisamādhi, kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation? …
Idhānanda, bhikkhu araññagato vā … pe …
(elided version of 16aps breath meditation: See 16🌬️😤 for full text)
having gone to the wilderness...
Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,
(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;
(1b) When breathing out long, he discerns that: 'I am breathing out long.'
...
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,
(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.
(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’
evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
+ SN 54.15 Paṭhamabhikkhu: Several monks (1st) (This sutta is same as SN 54.13 except instead of Ananda it’s a group of monks asking for teaching)
15. Paṭhamabhikkhusutta
15. Several monks (1st)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Sir, is there one Dharma that, when developed and cultivated, fulfills four Dharmas; and those four Dharmas, when developed and cultivated, fulfill seven Dharmas; and those seven Dharmas, when developed and cultivated, fulfill two Dharmas?”
“Atthi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.
“There is, monks.”
“Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“Sir, what is that one Dharma?”
“Ānāpānassatisamādhi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.
“undistractible-lucidity due to rememberfulness of breathing is one Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation? …
Idha, bhikkhave, bhikkhu araññagato vā … pe …
evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
+ SN 54.16 Dutiyabhikkhu: Several monks (2nd) (This sutta is same as SN 54.14 except instead of Ananda it’s a group of monks that the Buddha is testing to make sure they memorized teaching correctly)
16. Dutiyabhikkhusutta
16. Several monks (2nd)
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:
Then several monks went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“atthi nu kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?
“monks, is there one Dharma that, when developed and cultivated, fulfills four Dharmas; and those four Dharmas, when developed and cultivated, fulfill seven Dharmas; and those seven Dharmas, when developed and cultivated, fulfill two Dharmas?”
“Bhagavaṃmūlakā no, bhante, dhammā … pe … bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. …”
“Atthi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.
“There is, monks.
Katamo ca, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti?
And what is that one Dharma?
Ānāpānassatisamādhi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.
undistractible-lucidity due to rememberfulness of breathing is one Dharma that, when developed and cultivated, fulfills the four kinds of rememberfulness meditation. And the four kinds of rememberfulness meditation, when developed and cultivated, fulfill the seven awakening factors. And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?
And how is rememberfulness of breathing developed and cultivated so as to fulfill the four kinds of rememberfulness meditation?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut. They sit down cross-legged, with their body straight, and establish rememberfulness right there. …
So satova assasati, satova passasati … pe …
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
SN 54.17 Saṃyojanappahāna: Giving Up the Fetters
17. Saṃyojanappahānasutta
17. Giving Up the Fetters
“Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato saṃyojanappahānāya saṃvattati … pe ….
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to giving up the fetters …”
SN 54.18 Anusayasamugghāta: Uprooting the Tendencies
18. Anusayasamugghātasutta
18. Uprooting the Tendencies
“… Anusayasamugghātāya saṃvattati ….
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to uprooting the underlying tendencies …”
SN 54.19 Addhānapariññā: Completely Understanding the Course of Time
19. Addhānapariññāsutta
19. Completely Understanding the Course of Time
“… Addhānapariññāya saṃvattati ….
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to completely understanding the course of time …”
SN 54.20 Āsavakkhaya: The Ending of Defilements
20. Āsavakkhayasutta
20. The Ending of asinine-inclinations
“… Āsavānaṃ khayāya saṃvattati.
“monks, when undistractible-lucidity due to rememberfulness of breathing is developed and cultivated it leads to the ending of asinine-inclinations.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato saṃyojanappahānāya saṃvattati …
And how is undistractible-lucidity due to rememberfulness of breathing developed and cultivated so as to lead to giving up the fetters,
anusayasamugghātāya saṃvattati …
uprooting the underlying tendencies,
addhānapariññāya saṃvattati …
completely understanding the course of time,
āsavānaṃ khayāya saṃvattati?
and ending the asinine-inclinations?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā … pe …
It’s when a monk—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their rememberfulness right there. …
paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati.
They practice like this: ‘I’ll breathe in observing letting go.’ They practice like this: ‘I’ll breathe out observing letting go.’
Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato saṃyojanappahānāya saṃvattati … pe …
That’s how undistractible-lucidity due to rememberfulness of breathing is developed and cultivated so as to lead to giving up the fetters,
anusayasamugghātāya saṃvattati … pe …
uprooting the underlying tendencies,
addhānapariññāya saṃvattati … pe …
completely understanding the course of time,
āsavānaṃ khayāya saṃvattatī”ti.
and ending the asinine-inclinations.”
Ānāpānasaṃyuttaṃ dasamaṃ.
The Linked Discourses on rememberfulness of Breathing is the tenth section.
(end of SN 54⏹️)
end of section [54..2.. - SN 54 vagga 2 Dutiya: The Second Chapter] ❧
SN 55 Sotāpatti Saṃyutta: Connected Discourses on Stream-Entry
(cst4)
(derived from B. Sujato 2018/12)
+ § – SN 55 vagga 1 Veḷudvāra: At Bamboo Gate+ all - all
1. Veḷudvāravagga
1. At Bamboo Gate
SN 55.1 Cakkavattirāja: A Wheel-Turning Monarch
1. Cakkavattirājasutta
1. A Wheel-Turning Monarch
Sāvatthinidānaṃ.
At Sāvatthī.
Tatra kho bhagavā … pe … etadavoca:
There the Buddha … said:
“kiñcāpi, bhikkhave, rājā cakkavattī catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato, atha kho so aparimuttova nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā.
“monks, suppose a wheel-turning monarch were to rule as sovereign lord over these four continents. And when his body breaks up, after death, he’s reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three. There he entertains himself in the Garden of Delight, escorted by a band of nymphs, and supplied and provided with the five kinds of heavenly sensual stimulation. Still, as he’s lacking four things, he’s not exempt from hell, the animal realm, or the ghost realm. He’s not exempt from places of loss, bad places, the underworld.
Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
Now suppose a noble-one's-disciple wears rags and feeds on scraps of alms-food. Still, as they have four things, they’re exempt from hell, the animal realm, or the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble-one's-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.’
Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
‘The Dharma 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.’
Saṅghe aveccappasādena samannāgato hoti:
They have 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.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
Furthermore, a noble-one's-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.
Imehi catūhi dhammehi samannāgato hoti.
These are the four factors of stream-entry that they have.
Yo ca, bhikkhave, catunnaṃ dīpānaṃ paṭilābho, yo catunnaṃ dhammānaṃ paṭilābho catunnaṃ dīpānaṃ paṭilābho catunnaṃ dhammānaṃ paṭilābhassa kalaṃ nāgghati soḷasin”ti.
And, monks, gaining these four continents is not worth a sixteenth part of gaining these four things.”
SN 55.2 Brahmacariyogadha: The Culmination of the Spiritual Life
2. Brahmacariyogadhasutta
2. The Culmination of the Spiritual Life
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“monks, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yesaṃ saddhā ca sīlañca,
“Those who have earned-trust and ethics,
Pasādo dhammadassanaṃ;
confidence, and vision of the truth,
Te ve kālena paccenti,
in time arrive at happiness,
Brahmacariyogadhaṃ sukhan”ti.
the culmination of the spiritual life.”
SN 55.3 Dīghāvuupāsaka: With Dīghāvu
3. Dīghāvuupāsakasutta
3. With Dīghāvu
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena dīghāvu upāsako ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the lay follower Dhīgāvu was sick, suffering, gravely ill.
Atha kho dīghāvu upāsako pitaraṃ jotikaṃ gahapatiṃ āmantesi:
Then he addressed his father, the householder Jotika:
“ehi tvaṃ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda:
“Please, householder, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno.
‘Sir, the lay follower Dhīgāvu is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadehi:
And then say:
‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, tātā”ti kho jotiko gahapati dīghāvussa upāsakassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jotiko gahapati bhagavantaṃ etadavoca:
“Yes, dear,” replied Jotika. He did as Dīghāvu asked.
“dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno.
So bhagavato pāde sirasā vandati.
Evañca vadeti:
‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.
Atha kho bhagavā nivāsetvā pattacīvaramādāya yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā dīghāvuṃ upāsakaṃ etadavoca:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the lay follower Dīghāvu, sat down on the seat spread out, and said to him:
“kacci te, dīghāvu, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“I hope you’re coping, Dīghāvu; I hope you’re getting better. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Tasmātiha te, dīghāvu, evaṃ sikkhitabbaṃ:
“So, Dīghāvu, you should train like this:
‘buddhe aveccappasādena samannāgato bhavissāmi—itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti.
‘I will have experiential confidence in the Buddha …
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato bhavissāmi akhaṇḍehi … pe … samādhisaṃvattanikehi’.
And I will have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.’
Evañhi te, dīghāvu, sikkhitabban”ti.
That’s how you should train.”
“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi.
“Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I am seen in them.
Ahañhi, bhante, buddhe aveccappasādena samannāgato—itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
For I have experiential confidence in the Buddha …
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato akhaṇḍehi … pe … samādhisaṃvattanikehī”ti.
And I have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.”
“Tasmātiha tvaṃ, dīghāvu, imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi.
“In that case, Dīghāvu, grounded on these four factors of stream-entry you should further develop these six things that play a part in realization.
Idha tvaṃ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti.
You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.
Evañhi te, dīghāvu, sikkhitabban”ti.
That’s how you should train.”
“Yeme, bhante, bhagavatā cha vijjābhāgiyā dhammā desitā, saṃvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi.
“These six things that play a part in realization that were taught by the Buddha are found in me, and I embody them.
Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī.
For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.
Api ca me, bhante, evaṃ hoti:
But still, sir, I think:
‘mā hevāyaṃ jotiko gahapati mamaccayena vighātaṃ āpajjī’”ti.
‘I hope Jotika doesn’t suffer grief when I’ve gone.’”
“Mā tvaṃ, tāta dīghāvu, evaṃ manasākāsi.
Jotika said: “Dear Dīghāvu, don’t focus on that.
Iṅgha tvaṃ, tāta dīghāvu, yadeva te bhagavā āha, tadeva tvaṃ sādhukaṃ manasi karohī”ti.
Come on, dear Dīghāvu, you should closely focus on what the Buddha is saying.”
Atha kho bhagavā dīghāvuṃ upāsakaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi.
When the Buddha had given this advice he got up from his seat and left.
Atha kho dīghāvu upāsako acirapakkantassa bhagavato kālamakāsi.
Not long after the Buddha left, Dīghāvu passed away.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“yo so, bhante, dīghāvu nāma upāsako bhagavatā saṃkhittena ovādena ovadito so kālaṅkato.
“Sir, the lay follower named Dīghāvu, who was advised in brief by the Buddha, has passed away.
Tassa kā gati, ko abhisamparāyo”ti?
Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, dīghāvu upāsako, paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi.
“monks, the lay follower Dīghāvu was astute. He practiced in line with the Dharmas, and did not trouble me about the Dharmas.
Dīghāvu, bhikkhave, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.
With the ending of the five lower fetters, he’s been reborn spontaneously, and will become nirvana'd there, not liable to return from that world.”
❧
SN 55.4 Paṭhamasāriputta: With Sāriputta (1st)
4. Paṭhamasāriputtasutta
4. With Sāriputta (1st)
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca ānando sāvatthiyaṃ viharanti jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito … pe … ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:
Then in the late afternoon, Venerable Ānanda came out of retreat … and said to Sāriputta:
“katinaṃ nu kho, āvuso sāriputta, dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti?
“Reverend, how many things do people have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”
“Catunnaṃ kho, āvuso, dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
“Reverend, people have to possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamesaṃ catunnaṃ?
What four?
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imesaṃ kho, āvuso, catunnaṃ dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.
People have to possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 55.5 Dutiyasāriputta: With Sāriputta (2nd)
5. Dutiyasāriputtasutta
5. With Sāriputta (2nd)
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:
Then Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“‘sotāpattiyaṅgaṃ, sotāpattiyaṅgan’ti hidaṃ, sāriputta, vuccati.
“Sāriputta, they speak of a ‘factor of stream-entry’.
Katamaṃ nu kho, sāriputta, sotāpattiyaṅgan”ti?
What is a factor of stream-entry?”
“Sappurisasaṃsevo hi, bhante, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti.
“Sir, the factors of stream-entry are associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Sappurisasaṃsevo hi, sāriputta, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgaṃ.
For the factors of stream-entry are associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
‘Soto, soto’ti hidaṃ, sāriputta, vuccati.
Sāriputta, they speak of ‘the stream’.
Katamo nu kho, sāriputta, soto”ti?
What is the stream?”
“Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ—
“Sir, the stream is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Ayameva hi, sāriputta, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ—
For the stream is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
‘Sotāpanno, sotāpanno’ti hidaṃ, sāriputta, vuccati.
Sāriputta, they speak of ‘a stream-enterer’.
Katamo nu kho, sāriputta, sotāpanno”ti?
What is a stream-enterer?”
“Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṅgotto”ti.
“Sir, anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!
Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṅgotto”ti.
For anyone who possesses this noble eightfold path is called a stream-enterer, the venerable of such and such name and clan.”
SN 55.6 Thapati: The Chamberlains
6. Thapatisutta
6. The Chamberlains
Sāvatthinidānaṃ.
At Sāvatthī
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:
At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Tena kho pana samayena isidattapurāṇā thapatayo sādhuke paṭivasanti kenacideva karaṇīyena.
Now at that time the chamberlains Isidatta and Purāṇa were residing in Sādhuka on some business.
Assosuṃ kho isidattapurāṇā thapatayo:
They heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.
Atha kho isidattapurāṇā thapatayo magge purisaṃ ṭhapesuṃ:
So they posted someone on the road, saying:
“yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ āgacchantaṃ arahantaṃ sammāsambuddhaṃ, atha amhākaṃ āroceyyāsī”ti.
“My good man, let us know when you see the Blessed One coming, the perfected one, the fully awakened Buddha.”
Dvīhatīhaṃ ṭhito kho so puriso addasa bhagavantaṃ dūratova āgacchantaṃ.
And that person stood there for two or three days before they saw the Buddha coming off in the distance.
Disvāna yena isidattapurāṇā thapatayo tenupasaṅkami; upasaṅkamitvā isidattapurāṇe thapatayo etadavoca:
When they saw him, they went to the chamberlains and said:
“ayaṃ so, bhante, bhagavā āgacchati arahaṃ sammāsambuddho.
“Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming.
Yassadāni kālaṃ maññathā”ti.
Please come at your convenience.”
Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ piṭṭhito piṭṭhito anubandhiṃsu.
Then the chamberlains went up to the Buddha, bowed, and followed behind him.
Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
And then the Buddha left the road, went to the root of a tree, and sat down on the seat spread out.
Isidattapurāṇā thapatayo bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
The chamberlains Isidatta and Purāṇa bowed, sat down to one side,
Ekamantaṃ nisinnā kho te isidattapurāṇā thapatayo bhagavantaṃ etadavocuṃ:
and said to the Buddha:
“Yadā mayaṃ, bhante, bhagavantaṃ suṇāma:
“Sir, when we hear that
‘sāvatthiyā kosalesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you will be setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that
‘dūre no bhagavā bhavissatī’ti.
you will be far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
And when we hear that
‘sāvatthiyā kosalesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you are setting out from Sāvatthī to wander in the Kosalan lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti.
you are far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
And when we hear that
‘kosalehi mallesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you will be setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that
‘dūre no bhagavā bhavissatī’ti.
you will be far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
And when we hear that
‘kosalehi mallesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you are setting out from the Kosalan lands to wander in the Mallian lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti.
you are far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
And when we hear that
‘mallehi vajjīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you will be setting out from the Mallian lands to wander in the Vajjian lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘mallehi vajjīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
‘dūre no bhagavā’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi kāsīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you will be setting out from the Vajjian lands to wander in the Kāsian lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi kāsīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
‘dūre no bhagavā’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi māgadhe cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ:
you will be setting out from the Kāsian lands to wander in the Māgadhan lands …
‘dūre no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi māgadhe cārikaṃ pakkanto’ti, hoti anappakā no tasmiṃ samaye anattamanatā hoti anappakaṃ domanassaṃ:
you are setting out from the Kāsian lands to wander in the Māgadhan lands, we’re sad and upset, thinking that
‘dūre no bhagavā’ti.
you are far from us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
But when we hear that
‘māgadhehi kāsīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
you will be setting out from the Māgadhan lands to wander in the Kāsian lands, we’re happy and joyful, thinking that
‘āsanne no bhagavā bhavissatī’ti.
you will be near to us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
And when we hear that
‘māgadhehi kāsīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
you are setting out from the Māgadhan lands to wander in the Kāsian lands …
‘āsanne no bhagavā’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi vajjīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
you will be setting out from the Kāsian lands to wander in the Vajjian lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kāsīhi vajjīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
‘āsanne no bhagavā’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi mallesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
you will be setting out from the Vajjian lands to wander in the Mallian lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘vajjīhi mallesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
‘āsanne no bhagavā’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘mallehi kosale cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
you will be setting out from the Mallian lands to wander in the Kosalan lands …
‘āsanne no bhagavā bhavissatī’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘mallehi kosale cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
‘āsanne no bhagavā’ti.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
‘kosalehi sāvatthiṃ cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ:
you will be setting out in the Kosalan lands to wander to Sāvatthī, we’re happy and joyful, thinking that
‘āsanne no bhagavā bhavissatī’ti.
you will be near to us.
Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma:
And when we hear that
‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṃ samaye attamanatā hoti anappakaṃ somanassaṃ:
you are staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery we have no little happiness and joy, thinking that
‘āsanne no bhagavā’”ti.
you are near to us.”
“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
“Well then, chamberlains, living in a house is cramped and dirty, but the life of one gone forth is wide open.
Alañca pana vo, thapatayo, appamādāyā”ti.
Just this much is enough to be assiduous.”
“Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.
“Sir, for us there is something that’s even more cramped than that, and is considered as such.”
“Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti?
“What is that?”
“Idha mayaṃ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṃ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā te kappetvā, yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā tā ekaṃ purato ekaṃ pacchato nisīdāpema.
“Sir, it’s when King Pasenadi of Kosala wants to go and visit a park. We have to harness and prepare his royal elephants. Then we have to seat his dear and beloved wives on the elephants, one in front of us, and one behind.
Tāsaṃ kho pana, bhante, bhaginīnaṃ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṃ rājakaññānaṃ gandhena vibhūsitānaṃ.
Those sisters smell like a freshly opened perfume box; that’s how the royal ladies smell with makeup on.
Tāsaṃ kho pana, bhante, bhaginīnaṃ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṃ rājakaññānaṃ sukhedhitānaṃ.
The touch of those sisters is like a tuft of cotton-wool or kapok; that’s how dainty the royal ladies are.
Tasmiṃ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti.
Now at that time we must look after the elephants, the sisters, and ourselves.
Na kho pana mayaṃ, bhante, abhijānāma tāsu bhaginīsu pāpakaṃ cittaṃ uppādetā.
But we don’t recall having a bad thought regarding those sisters.
Ayaṃ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.
This is that thing that’s even more cramped than that, and is considered as such.”
“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
“Well then, chamberlains, living in a house is cramped and dirty, but the life of one gone forth is wide open.
Alañca pana vo, thapatayo, appamādāya.
Just this much is enough to be assiduous.
Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
A noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
vigatamalamaccherena cetasā ajjhāgāraṃ vasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.
They live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā—
And you have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehi.
And whatever there is in your family that’s available to give, you share it all with those who are ethical, of good character.
Taṃ kiṃ maññatha, thapatayo,
What do you think, chamberlains?
katividhā te kosalesu manussā ye tumhākaṃ samasamā, yadidaṃ—
How many people among the Kosalans are your equal
dānasaṃvibhāge”ti?
when it comes to giving and sharing?”
“Lābhā no, bhante, suladdhaṃ no, bhante.
“We’re fortunate, sir, so very fortunate,
Yesaṃ no bhagavā evaṃ pajānātī”ti.
in that the Buddha understands us like this.”
end of section [55.6 - SN 55.6 Thapati: The Chamberlains] ❧
SN 55.7 Veḷudvāreyya: The People of Bamboo Gate
7. Veḷudvāreyyasutta
7. The People of Bamboo Gate
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena veḷudvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Bamboo Gate.
Assosuṃ kho te veḷudvāreyyakā brāhmaṇagahapatikā:
The brahmins and householders of Bamboo Gate heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ veḷudvāraṃ anuppatto.
“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.
‘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.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.
It’s good to see such perfected ones.”
Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:
Then the brahmins and householders of Bamboo Gate went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“mayaṃ, bho gotama, evaṅkāmā evaṃchandā evaṃadhippāyā—
“Master Gotama, these are our wishes, desires, and hopes.
puttasambādhasayanaṃ ajjhāvaseyyāma, kāsikacandanaṃ paccanubhaveyyāma, mālāgandhavilepanaṃ dhāreyyāma, jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma.
We wish to live at home with our children; to use sandalwood imported from Kāsi; to wear garlands, perfumes, and makeup; and to accept gold and money. And when our body breaks up, after death, we wish to be reborn in a good place, a heavenly realm.
Tesaṃ no bhavaṃ gotamo amhākaṃ evaṅkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ tathā dhammaṃ desetu yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma … pe … sugatiṃ saggaṃ lokaṃ upapajjeyyāmā”ti.
Given that we have such wishes, may the Buddha teach us the Dhamma so that we may achieve them.”
“Attupanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi.
“Householders, I will teach you an explanation of the Dhamma that’s relevant to oneself.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo?
“And what is the explanation of the Dhamma that’s relevant to oneself?
Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati:
It’s when a noble-one's-disciple reflects:
‘ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.
‘I want to live and don’t want to die; I want to be happy and recoil from pain.
Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyya, na metaṃ assa piyaṃ manāpaṃ.
Since this is so, if someone were to take my life, I wouldn’t like that.
Ahañceva kho pana paraṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.
But others also want to live and don’t want to die; they want to be happy and recoil from pain. So if I were to take the life of someone else, they wouldn’t like that either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.
The thing that is disliked by me is also disliked by others.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.
Since I dislike this thing, how can I inflict it on someone else?’
So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati.
Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures.
Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.
So their bodily behavior is purified in three points.
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble-one's-disciple reflects:
‘yo kho me adinnaṃ theyyasaṅkhātaṃ ādiyeyya, na metaṃ assa piyaṃ manāpaṃ.
‘If someone were to steal from me, I wouldn’t like that.
Ahañceva kho pana parassa adinnaṃ theyyasaṅkhātaṃ ādiyeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.
But if I were to steal from someone else, they wouldn’t like that either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.
The thing that is disliked by me is also disliked by others.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.
Since I dislike this thing, how can I inflict it on someone else?’
So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati.
Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing.
Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.
So their bodily behavior is purified in three points.
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble-one's-disciple reflects:
‘yo kho me dāresu cārittaṃ āpajjeyya, na metaṃ assa piyaṃ manāpaṃ.
‘If someone were to have sexual relations with my wives, I wouldn’t like it.
Ahañceva kho pana parassa dāresu cārittaṃ āpajjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.
But if I were to have sexual relations with someone else’s wives, he wouldn’t like that either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.
The thing that is disliked by me is also disliked by others.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.
Since I dislike this thing, how can I inflict it on others?’
So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati.
Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct.
Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.
So their bodily behavior is purified in three points.
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble-one's-disciple reflects:
‘yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ.
‘If someone were to distort my meaning by lying, I wouldn’t like it.
Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.
But if I were to distort someone else’s meaning by lying, they wouldn’t like it either.
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.
The thing that is disliked by me is also disliked by someone else.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.
Since I dislike this thing, how can I inflict it on others?’
So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati.
Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying.
Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
So their verbal behavior is purified in three points.
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble-one's-disciple reflects:
“yo kho maṃ pisuṇāya vācāya mitte bhindeyya, na metaṃ assa piyaṃ manāpaṃ.
‘If someone were to break me up from my friends by divisive speech, I wouldn’t like it.
Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ … pe …
But if I were to break someone else from their friends by divisive speech, they wouldn’t like it either. …’
evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
So their verbal behavior is purified in three points.
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble-one's-disciple reflects:
“yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ.
‘If someone were to attack me with harsh speech, I wouldn’t like it.
Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.
But if I were to attack someone else with harsh speech, they wouldn’t like it either. …’
Yo kho myāyaṃ dhammo … pe …
evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
So their verbal behavior is purified in three points.
Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati:
Furthermore, a noble-one's-disciple reflects:
‘yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ.
‘If someone were to annoy me by talking silliness and nonsense, I wouldn’t like it.
Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ.
But if I were to annoy someone else by talking silliness and nonsense, they wouldn’t like it either.’
Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo.
The thing that is disliked by me is also disliked by another.
Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti.
Since I dislike this thing, how can I inflict it on another?’
So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati.
Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense.
Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.
So their verbal behavior is purified in three points.
So buddhe aveccappasādena samannāgato hoti—
And they have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …
The Dharma …
saṃghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṃgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble-one's-disciple has these seven good qualities and these four desirable states 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.’”
Evaṃ vutte, veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:
When he had spoken, the brahmins and householders of Bamboo Gate said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …
ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.
We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”
end of section [55.7 - SN 55.7 Veḷudvāreyya: The People of Bamboo Gate] ❧
SN 55.8 Paṭhamagiñjakāvasatha: In the Brick Hall (1st)
8. Paṭhamagiñjakāvasathasutta
8. In the Brick Hall (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.
At one time the Buddha was staying at Nādika in the brick house.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Sāḷho nāma, bhante, bhikkhu kālaṅkato;
“Sir, the monk named Sāḷha has passed away.
tassa kā gati ko abhisamparāyo?
Where has he been reborn in his next life?
Nandā nāma, bhante, bhikkhunī kālaṅkatā;
The nun named Nandā,
tassā kā gati ko abhisamparāyo?
Sudatto nāma, bhante, upāsako kālaṅkato;
the layman named Sudatta,
tassa kā gati ko abhisamparāyo?
Sujātā nāma, bhante, upāsikā kālaṅkatā;
and the laywoman named Sujātā have passed away.
tassā kā gati, ko abhisamparāyo”ti?
Where have they been reborn in the next life?”
“Sāḷho, ānanda, bhikkhu kālaṅkato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.
“Ānanda, the monk Sāḷha passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
Nandā, ānanda, bhikkhunī kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.
The nun Nandā passed away having ended the five lower fetters. She’s been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sudatto, ānanda, upāsako kālaṅkato tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati.
The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sujātā, ānanda, upāsikā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
The laywoman Sujātā passed away having ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya;
It’s hardly surprising that a human being should pass away.
tasmiṃ tasmiñce maṃ kālaṅkate upasaṅkamitvā etamatthaṃ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa.
But if you should come and ask me about it each and every time someone dies that would be a bother for me.
Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.
‘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.’
Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
And what is that mirror of The Dharma?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’?
Idha, ānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo;
This is that mirror of The Dharma.
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
A noble-one's-disciple who has this may 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.’”
❧
SN 55.9 Dutiyagiñjakāvasatha: At the Brick Hall (2nd)
9. Dutiyagiñjakāvasathasutta
9. At the Brick Hall (2nd)
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Ānanda said to the Buddha:
“asoko nāma, bhante, bhikkhu kālaṅkato;
“Sir, the monk named Asoka has passed away.
tassa kā gati, ko abhisamparāyo?
Where has he been reborn in his next life?
Asokā nāma, bhante, bhikkhunī kālaṅkatā … pe …
The nun named Asokā,
asoko nāma, bhante, upāsako kālaṅkato … pe …
the layman named Asoka,
asokā nāma, bhante, upāsikā kālaṅkatā;
and the laywoman named Asokā have passed away.
tassā kā gati, ko abhisamparāyo”ti?
Where have they been reborn in the next life?”
“Asoko, ānanda, bhikkhu kālaṅkato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi … pe …
“Ānanda, the monk Asoka passed away having realized the undefiled freedom of heart and freedom by wisdom in this very life …
(purimaveyyākaraṇena ekanidānaṃ.)
(And all is explained as in SN 55.8)
Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo;
This is that mirror of The Dharma.
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
A noble-one's-disciple who has this may 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.’”
SN 55.10 Tatiyagiñjakāvasatha: At the Brick Hall (3rd)
10. Tatiyagiñjakāvasathasutta
10. At the Brick Hall (3rd)
Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Ānanda said to the Buddha:
“kakkaṭo nāma, bhante, ñātike upāsako kālaṅkato;
“Sir, the layman named Kakkaṭa has passed away in Nādika.
tassa kā gati, ko abhisamparāyo?
Where has he been reborn in his next life?
Kaḷibho nāma, bhante, ñātike upāsako … pe …
The laymen named Kaḷibha,
nikato nāma, bhante, ñātike upāsako …
Nikata,
kaṭissaho nāma, bhante, ñātike upāsako …
Kaṭissaha,
tuṭṭho nāma, bhante, ñātike upāsako …
Tuṭṭha,
santuṭṭho nāma, bhante, ñātike upāsako …
Santuṭṭha,
bhaddo nāma, bhante, ñātike upāsako …
Bhadda, and
subhaddo nāma, bhante, ñātike upāsako kālaṅkato;
Subhadda have passed away in Nādika.
tassa kā gati ko abhisamparāyo”ti?
Where have they been reborn in the next life?”
“Kakkaṭo, ānanda, upāsako kālaṅkato pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
“Ānanda, the laymen Kakkaṭa,
Kaḷibho, ānanda … pe …
Kaḷibha,
nikato, ānanda …
Nikata,
kaṭissaho, ānanda …
Kaṭissaha,
tuṭṭho, ānanda …
Tuṭṭha,
santuṭṭho, ānanda …
Santuṭṭha,
bhaddo, ānanda … pe …
Bhadda,
subhaddo, ānanda, upāsako kālaṅkato pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
and Subhadda passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
(Sabbe ekagatikā kātabbā.)
Paropaññāsa, ānanda, ñātike upāsakā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sādhikanavuti, ānanda, ñātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Chātirekāni kho, ānanda, pañcasatāni ñātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
In excess of five hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya;
It’s hardly surprising that a human being should pass away.
tasmiṃ tasmiñce maṃ kālaṅkate upasaṅkamitvā etamatthaṃ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa.
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.
‘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.’
Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
And what is that mirror of The Dharma?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo;
This is that mirror of The Dharma.
yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
A noble-one's-disciple who has this may 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.’”
end of section [55..1.. - SN 55 vagga 1 Veḷudvāra: At Bamboo Gate] ❧
+ § – SN 55 vagga 2 Rājakārāma: A Thousand Nuns+ all - all
2. Rājakārāmavagga
2. A Thousand Nuns
SN 55.11 Sahassabhikkhunisaṅgha: A Saṅgha of a Thousand Nuns
11. Sahassabhikkhunisaṅghasutta
11. A Saṅgha of a Thousand Nuns
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati rājakārāme.
At one time the Buddha was staying near Sāvatthī in the Royal Monastery.
Atha kho sahassabhikkhunisaṃgho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:
Then a Saṅgha of a thousand nuns went up to the Buddha, bowed, and stood to one side. The Buddha said to them:
“Catūhi kho, bhikkhuniyo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“Nuns, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, bhikkhuniyo, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti, akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhuniyo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 55.12 Brāhmaṇa: The Brahmins
12. Brāhmaṇasutta
12. The Brahmins
Sāvatthinidānaṃ.
At Sāvatthī
“Brāhmaṇā, bhikkhave, udayagāminiṃ nāma paṭipadaṃ paññapenti.
“monks, the brahmins advocate a practice called ‘get up and go’.
Te sāvakaṃ evaṃ samādapenti:
They encourage their disciples:
‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi.
‘Please, good people, rising early you should face east and walk.
So tvaṃ mā sobbhaṃ parivajjehi, mā papātaṃ, mā khāṇuṃ, mā kaṇḍakaṭhānaṃ, mā candaniyaṃ, mā oḷigallaṃ.
Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer.
Yattha papateyyāsi tattheva maraṇaṃ āgameyyāsi.
You should await death in the place that you fall.
Evaṃ tvaṃ, ambho purisa, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī’ti.
And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’
Taṃ kho panetaṃ, bhikkhave, brāhmaṇānaṃ bālagamanametaṃ mūḷhagamanametaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, or nirvana.
Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṃ paṭipadaṃ paññāpemi;
But in the training of the noble one I advocate a ‘get up and go’ practice
yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
which does lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katamā ca sā, bhikkhave, udayagāminī paṭipadā;
And what is that ‘get up and go’ practice?
yā ekantanibbidāya … pe … nibbānāya saṃvattati?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā arahaṃ sammāsambuddho … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ayaṃ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya … pe …
This is that ‘get up and go’ practice
nibbānāya saṃvattatī”ti.
which does lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
SN 55.13 Ānandatthera: With the Senior Monk Ānanda
13. Ānandattherasutta
13. With the Senior Monk Ānanda
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca sāriputto sāvatthiyaṃ viharanti jetavane anāthapiṇḍikassa ārāme.
At one time the venerables Ānanda and Sāriputta were staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ ānandaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to him:
“katinaṃ kho, āvuso ānanda, dhammānaṃ pahānā, katinaṃ dhammānaṃ samannāgamanahetu, evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti?
“Reverend, how many things do people have to give up and how many do they have to possess in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”
“Catunnaṃ kho, āvuso, dhammānaṃ pahānā, catunnaṃ dhammānaṃ samannāgamanahetu, evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti.
“Reverend, people have to give up four things and possess four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamesaṃ catunnaṃ?
What four?
Yathārūpena kho, āvuso, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa buddhe appasādo na hoti.
They don’t have the distrust in the Buddha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa buddhe aveccappasādo hoti—
And they do have the experiential confidence in the Buddha that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
‘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.’
Yathārūpena ca kho, āvuso, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa dhamme appasādo na hoti.
They don’t have the distrust in The Dharma that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa dhamme aveccappasādo hoti—
And they do have the experiential confidence in The Dharma that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
svākkhāto bhagavatā dhammo … pe … viññūhīti.
‘The Dharma 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.’
Yathārūpena ca kho, āvuso, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa saṅghe appasādo na hoti.
They don’t have the distrust in the Saṅgha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa saṅghe aveccappasādo hoti—
And they do have the experiential confidence in the Saṅgha that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
‘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 Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms.’
Yathārūpena ca kho, āvuso, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa dussīlyaṃ na hoti.
They don’t have the unethical conduct that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni … pe …
And they do have the ethical conduct loved by the noble ones that causes an educated noble-one's-disciple to be reborn—when their body breaks up, after death—in a good place, a heavenly realm.
samādhisaṃvattanikāni.
Their ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imesaṃ kho, āvuso, catunnaṃ dhammānaṃ pahānā imesaṃ catunnaṃ dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.
People have to give up these four things and possess these four things in order for the Buddha to declare that they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 55.14 Duggatibhaya: Fear of the Bad Place
14. Duggatibhayasutta
14. Fear of the Bad Place
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggatibhayaṃ samatikkanto hoti.
“monks, a noble-one's-disciple who has four things has gone beyond all fear of being reborn in a bad place.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṃghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggatibhayaṃ samatikkanto hotī”ti.
A noble-one's-disciple who has these four things has gone beyond all fear of being reborn in a bad place.”
SN 55.15 Duggativinipātabhaya: Fear of the Bad Place, the Underworld
15. Duggativinipātabhayasutta
15. Fear of the Bad Place, the Underworld
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṃ samatikkanto hoti.
“monks, a noble-one's-disciple who has four things has gone beyond all fear of being reborn in a bad place, the underworld.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṃghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṃ samatikkanto hotī”ti.
A noble-one's-disciple who has these four things has gone beyond all fear of being reborn in a bad place, the underworld.”
SN 55.16 Paṭhamamittāmacca: Friends and Colleagues (1st)
16. Paṭhamamittāmaccasutta
16. Friends and Colleagues (1st)
“Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā.
“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry.
Katamesu catūsu?
What four?
Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā—
Experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṃghe … pe …
the Saṅgha …
ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu … pe … samādhisaṃvattanikesu.
And the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti.
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these four factors of stream-entry.”
SN 55.17 Dutiyamittāmacca: Friends and Colleagues (2nd)
17. Dutiyamittāmaccasutta
17. Friends and Colleagues (2nd)
“Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā.
“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the four factors of stream-entry.
Katamesu catūsu?
What four?
Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā—
Experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Siyā, bhikkhave, catunnaṃ mahābhūtānaṃ aññathattaṃ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ.
There might be change in the four primary elements—earth, water, fire, and air—but a noble-one's-disciple with experiential confidence in the Buddha would never change.
Tatridaṃ aññathattaṃ—so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatī”ti—netaṃ ṭhānaṃ vijjati.
In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
“Dhamme … pe …
Experiential confidence in The Dharma …
saṅghe … pe …
Experiential confidence in the Saṅgha …
ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu … pe … samādhisaṃvattanikesu.
The ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Siyā, bhikkhave, catunnaṃ mahābhūtānaṃ aññathattaṃ—pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā—na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṃ.
There might be change in the four primary elements—earth, water, fire, and air—but a noble-one's-disciple with the ethical conduct loved by the noble ones would never change.
Tatridaṃ aññathattaṃ—so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti—netaṃ ṭhānaṃ vijjati.
In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti.
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these four factors of stream-entry.”
SN 55.18 Paṭhamadevacārika: A Visit to the Gods (1st)
18. Paṭhamadevacārikasutta
18. A Visit to the Gods (1st)
Sāvatthinidānaṃ.
At Sāvatthī
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.
And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sambahulā tāvatiṃsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca:
Then several deities of the company of the Thirty-Three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:
“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti—
“Reverends, it’s good to have experiential confidence in the Buddha. …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, āvuso, dhamme … pe …
It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …
the Saṅgha …
sādhu kho, āvuso, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti—
“My good Moggallāna, it’s good to have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sādhu kho, mārisa moggallāna, dhamme … pe …
It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
SN 55.19 Dutiyadevacārika: A Visit to the Gods (2nd)
19. Dutiyadevacārikasutta
19. A Visit to the Gods (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.
And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sambahulā tāvatiṃsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca:
Then several deities of the company of the Thirty-Three went up to Venerable Mahāmoggallāna, bowed, and stood to one side. Moggallāna said to them:
“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti—
“Reverends, it’s good to have experiential confidence in the Buddha. …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.
It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.
Sādhu kho, āvuso, dhamme … pe …
It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”
“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti—
“My good Moggallāna, it’s good to have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.
It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.
Sādhu kho, mārisa moggallāna, dhamme … pe …
It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.
It’s the reason why some sentient beings, when their body breaks up, after death, have been reborn in a good place, a heavenly realm.”
SN 55.20 Tatiyadevacārika: A Visit to the Gods (3rd)
20. Tatiyadevacārikasutta
20. A Visit to the Gods (3rd)
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—jetavane antarahito devesu tāvatiṃsesu pāturahosi.
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared among the gods of the Thirty-Three.
Atha kho sambahulā tāvatiṃsakāyikā devatāyo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo bhagavā etadavoca:
Then several deities of the company of the Thirty-Three went up to the Buddha, bowed, and stood to one side. The Buddha said to them:
“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti—
“Reverends, it’s good to have experiential confidence in the Buddha. …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Sādhu kho, āvuso, dhamme … pe …
It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evam’idhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.
It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
“Sādhu kho, mārisa, buddhe aveccappasādena samannāgamanaṃ hoti—
“Good sir, it’s good to have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Buddhe aveccappasādena samannāgamanahetu kho, mārisa, evamayaṃ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Sādhu kho, mārisa, dhamme … pe …
It’s good to have experiential confidence in The Dharma. …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
and to have the ethical conduct that’s loved by the noble ones … leading to undistractible-lucidity.
Ariyakantehi sīlehi samannāgamanahetu kho, mārisa, evamayaṃ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.
It’s the reason why some sentient beings are stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
end of section [55..2.. - SN 55 vagga 2 Rājakārāma: A Thousand Nuns] ❧
+ § – SN 55 vagga 3 Saraṇāni: About Sarakāni+ all - all
3. Saraṇānivagga
3. About Sarakāni
SN 55.21 Paṭhamamahānāma: With Mahānāma (1st)
21. Paṭhamamahānāmasutta
21. With Mahānāma (1st)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“idaṃ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ.
“Sir, this Kapilavatthu is successful and prosperous and full of people, with cramped cul-de-sacs.
So khvāhaṃ, bhante, bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto;
In the late afternoon, after paying homage to the Buddha or an esteemed monk, I enter Kapilavatthu.
bhantenapi hatthinā samāgacchāmi;
I encounter a stray elephant,
bhantenapi assena samāgacchāmi;
horse,
bhantenapi rathena samāgacchāmi;
chariot,
bhantenapi sakaṭena samāgacchāmi;
cart,
bhantenapi purisena samāgacchāmi.
or person.
Tassa mayhaṃ, bhante, tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṃghaṃ ārabbha sati.
At that time I lose rememberfulness regarding the Buddha, The Dharma, and the Saṅgha.
Tassa mayhaṃ, bhante, evaṃ hoti:
I think:
‘imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’”ti?
‘If I were to die at this time, where would I be reborn in my next life?’”
“Mā bhāyi, mahānāma, mā bhāyi, mahānāma.
“Do not fear, Mahānāma, do not fear!
Apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṃkiriyā.
Your death will not be a bad one; your passing will not be a bad one.
Yassa kassaci, mahānāma, dīgharattaṃ saddhāparibhāvitaṃ cittaṃ sīlaparibhāvitaṃ cittaṃ sutaparibhāvitaṃ cittaṃ cāgaparibhāvitaṃ cittaṃ paññāparibhāvitaṃ cittaṃ, tassa yo hi khvāyaṃ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo.
Take someone whose mind has for a long time been imbued with earned-trust, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
Taṃ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti;
Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it.
yañca khvassa cittaṃ dīgharattaṃ saddhāparibhāvitaṃ … pe … paññāparibhāvitaṃ taṃ uddhagāmi hoti visesagāmi.
But their mind rises up, headed for a higher place.
Seyyathāpi, mahānāma, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīraṃ udakarahadaṃ ogāhitvā bhindeyya.
Suppose a person was to sink a pot of ghee or oil into a deep lake and break it open.
Tatra yā assa sakkharā vā kaṭhalā vā sā adhogāmī assa, yañca khvassa tatra sappi vā telaṃ vā taṃ uddhagāmi assa visesagāmi.
Its shards and chips would sink down, while the ghee or oil in it would rise up, headed for a higher place.
Evameva kho, mahānāma, yassa kassaci dīgharattaṃ saddhāparibhāvitaṃ cittaṃ … pe …
In the same way, take someone whose mind has for a long time been imbued with earned-trust, ethics, learning, generosity, and wisdom. Their body consists of form, made up of the four elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
paññāparibhāvitaṃ cittaṃ tassa yo hi khvāyaṃ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo taṃ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti;
Right here the crows, vultures, hawks, dogs, jackals, and many kinds of little creatures devour it.
yañca khvassa cittaṃ dīgharattaṃ saddhāparibhāvitaṃ … pe … paññāparibhāvitaṃ taṃ uddhagāmi hoti visesagāmi.
But their mind rises up, headed for a higher place.
Tuyhaṃ kho pana, mahānāma, dīgharattaṃ saddhāparibhāvitaṃ cittaṃ … pe … paññāparibhāvitaṃ cittaṃ.
Your mind, Mahānāma, has for a long time been imbued with earned-trust, ethics, learning, generosity, and wisdom.
Mā bhāyi, mahānāma, mā bhāyi, mahānāma.
Do not fear, Mahānāma, do not fear!
Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālaṃkiriyā”ti.
Your death will not be a bad one; your passing will not be a bad one.”
❧
SN 55.22 Dutiyamahānāma: With Mahānāma (2nd)
22. Dutiyamahānāmasutta
22. With Mahānāma (2nd)
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“idaṃ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ.
“Sir, this Kapilavatthu is successful and prosperous and full of people, with cramped cul-de-sacs.
So khvāhaṃ, bhante, bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto;
In the late afternoon, after paying homage to the Buddha or an esteemed monk, I enter Kapilavatthu.
bhantenapi hatthinā samāgacchāmi;
I encounter a stray elephant,
bhantenapi assena samāgacchāmi;
horse,
bhantenapi rathena samāgacchāmi;
chariot,
bhantenapi sakaṭena samāgacchāmi;
cart,
bhantenapi purisena samāgacchāmi.
or person.
Tassa mayhaṃ, bhante, tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṅghaṃ ārabbha sati.
At that time I lose rememberfulness regarding the Buddha, The Dharma, and the Saṅgha.
Tassa mayhaṃ, bhante, evaṃ hoti:
I think:
‘imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’”ti?
‘If I were to die at this time, where would I be reborn in my next life?’”
“Mā bhāyi, mahānāma, mā bhāyi, mahānāma.
“Do not fear, Mahānāma, do not fear!
Apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṅkiriyā.
Your death will not be a bad one; your passing will not be a bad one.
Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
A noble-one's-disciple who has four things slants, slopes, and inclines towards nirvana.
Katamehi catūhi?
What four?
Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti?
Suppose there was a tree that slants, slopes, and inclines to the east. If it was cut off at the root where would it fall?”
“Yena, bhante, ninno yena poṇo yena pabbhāro”ti.
“Sir, it would fall in the direction that it slants, slopes, and inclines.”
“Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
“In the same way, a noble-one's-disciple who has four things slants, slopes, and inclines towards nirvana.”
❧
SN 55.23 Godhasakka: With Godhā the Sakyan
23. Godhasakkasutta
23. With Godhā the Sakyan
Kapilavatthunidānaṃ.
At Kapilavatthu.
Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṃ sakkaṃ etadavoca:
Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to him:
“katihi tvaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti?
“Godhā, how many things must a person have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, bound for awakening?”
“Tīhi khvāhaṃ, mahānāma, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.
“Mahānāma, a person must have three things for me to recognize them as a stream-enterer.
Katamehi tīhi?
What three?
Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe aveccappasādena samannāgato hoti—
and the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Imehi khvāhaṃ, mahānāma, tīhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.
When a person has these three things I recognize them as a stream-enterer.
Tvaṃ pana, mahānāma, katihi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti?
But Mahānāma, how many things must a person have for you to recognize them as a stream-enterer?”
“Catūhi khvāhaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.
“Godhā, a person must have four things for me to recognize them as a stream-enterer.
Katamehi catūhi?
What four?
Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi khvāhaṃ, godhe, catūhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti.
When a person has these four things I recognize them as a stream-enterer.”
“Āgamehi tvaṃ, mahānāma, āgamehi tvaṃ, mahānāma.
“Hold on, Mahānāma, hold on!
Bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vā”ti.
Only the Buddha would know whether or not they have these things.”
“Āyāma, godhe, yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti.
“Come, Godhā, let’s go to the Buddha and inform him about this.”
Atha kho mahānāmo sakko godhā ca sakko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma and Godhā went to the Buddha, bowed, and sat down to one side. Mahānāma told the Buddha all that had happened, and then said:
Evaṃ vutte, bhante, godhā sakko maṃ etadavoca:
‘āgamehi tvaṃ, mahānāma, āgamehi tvaṃ, mahānāma.
Bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vā’ti.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca.
“Sir, some issue regarding The Dharma might come up. The Buddha might take one side, and the Saṅgha of monks the other.
Yeneva bhagavā tenevāhaṃ assaṃ.
I’d side with the Buddha.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
May the Buddha remember me as having such confidence.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca.
Some issue regarding The Dharma might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. …
Yeneva bhagavā tenevāhaṃ assaṃ.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca.
The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. …
Yeneva bhagavā tenevāhaṃ assaṃ.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca.
The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. …
Yeneva bhagavā tenevāhaṃ assaṃ.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu.
Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā.
The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the other.
Yeneva bhagavā tenevāhaṃ assaṃ.
I’d side with the Buddha.
Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretū”ti.
May the Buddha remember me as having such confidence.”
“Evaṃvādī tvaṃ, godhe, mahānāmaṃ sakkaṃ kiṃ vadesī”ti?
“Godhā, what do you have to say to Mahānāma when he speaks like this?”
“Evaṃvādāhaṃ, bhante, mahānāmaṃ sakkaṃ na kiñci vadāmi, aññatra kalyāṇā aññatra kusalā”ti.
“Sir, I have nothing to say to Mahānāma when he speaks like this, except what is good and wholesome.”
❧
SN 55.24 Paṭhamasaraṇānisakka: About Sarakāni (1st)
24. Paṭhamasaraṇānisakkasutta
24. About Sarakāni (1st)
Kapilavatthunidānaṃ.
At Kapilavatthu.
Tena kho pana samayena saraṇāni sakko kālaṅkato hoti.
Now at that time Sarakāni the Sakyan had passed away.
So bhagavatā byākato:
The Buddha declared that he was
“sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Tatra sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti:
At that, several Sakyans came together complaining, grumbling, and objecting:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing!
Ettha dāni ko na sotāpanno bhavissati.
Who can’t become a stream-enterer these days?
Yatra hi nāma saraṇāni sakko kālaṅkato;
For the Buddha even declared Sarakāni to be a stream-enterer after he passed away.
so bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.
Sarakāni was too weak for the training; he used to drink alcohol.”
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha, bhante, saraṇāni sakko kālaṅkato.
So bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Tatra sudaṃ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti—
acchariyaṃ vata, bho, abbhutaṃ vata, bho.
Ettha dāni ko na sotāpanno bhavissati.
Yatra hi nāma saraṇāni sakko kālaṅkato;
so bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.
“Yo so, mahānāma, dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya.
“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, how could they go to the underworld?
Yañhi taṃ, mahānāma, sammā vadamāno vadeyya:
And if anyone should rightly be said to
‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato’ti, saraṇāni sakkaṃ sammā vadamāno vadeyya.
have for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, it’s Sarakāni the Sakyan.
Saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato.
Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha.
So kathaṃ vinipātaṃ gaccheyya.
How could he go to the underworld?
Idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—
Take a certain person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
hāsapañño javanapañño vimuttiyā ca samannāgato.
They have laughing wisdom and swift wisdom, and are endowed with freedom.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—
Take another person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṃghe … pe …
the Saṅgha …
hāsapañño javanapañño na ca vimuttiyā samannāgato.
They have laughing wisdom and swift wisdom, and are endowed with freedom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
With the ending of the five lower fetters they’re reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—
Take another person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.
But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti—
Take another person who has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.
But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇoti.
With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti …
Take another person who doesn’t have experiential confidence in the Buddha …
na dhamme … pe …
The Dharma …
na saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.
They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
Api cassa ime dhammā honti—
Still, they have these qualities:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.
And they accept the dharmas proclaimed by the Realized One after considering them with a degree of wisdom.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti …
Take another person who doesn’t have experiential confidence in the Buddha …
na dhamme … pe …
The Dharma …
na saṃghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato,
They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
api cassa ime dhammā honti
Still, they have these qualities:
saddhindriyaṃ … pe … paññindriyaṃ.
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgate cassa saddhāmattaṃ hoti pemamattaṃ.
And they have a degree of earned-trust and love for the Buddha.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
Ime cepi, mahānāma, mahāsālā subhāsitaṃ dubbhāsitaṃ ājāneyyuṃ, ime cāhaṃ mahāsāle byākareyyaṃ: ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti;
If these great sal trees could understand what was well said and poorly said, I’d declare them to be stream-enterers.
kimaṅgaṃ pana saraṇāniṃ sakkaṃ.
Why can’t this apply to Sarakāni?
Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṃ samādiyī”ti.
Mahānāma, Sarakāni the Sakyan undertook the training at the time of his death.”
end of section [55.24 - SN 55.24 Paṭhamasaraṇānisakka: About Sarakāni (1st)] ❧
SN 55.25 Dutiyasaraṇānisakka: About Sarakāni the Sakyan (2nd)
25. Dutiyasaraṇānisakkasutta
25. About Sarakāni the Sakyan (2nd)
Kapilavatthunidānaṃ.
At Kapilavatthu.
Tena kho pana samayena saraṇāni sakko kālaṅkato hoti.
Now at that time Sarakāni the Sakyan had passed away.
So bhagavatā byākato:
The Buddha declared that he was
“sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Tatra sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti:
At that, several Sakyans came together complaining, grumbling, and objecting:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing!
Ettha dāni ko na sotāpanno bhavissati.
Who can’t become a stream-enterer these days?
Yatra hi nāma saraṇāni sakko kālaṅkato.
For the Buddha even declared Sarakāni to be a stream-enterer after he passed away.
So bhagavatā byākato:
‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.
Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti.
Sarakāni didn’t fulfill the training.”
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“Yo so, mahānāma, dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya.
“Mahānāma, when a lay follower has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, how could they go to the underworld?
Yañhi taṃ, mahānāma, sammā vadamāno vadeyya:
And if anyone should rightly be said to
‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato’, saraṇāniṃ sakkaṃ sammā vadamāno vadeyya.
have for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha, it’s Sarakāni the Sakyan.
Saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya.
Sarakāni the Sakyan has for a long time gone for refuge to the Buddha, The Dharma, and the Saṅgha.
Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—
Take a certain person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
hāsapañño javanapañño vimuttiyā ca samannāgato.
They have laughing wisdom and swift wisdom, and are endowed with freedom.
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—
Take another person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
hāsapañño javanapañño na ca vimuttiyā samannāgato.
They have laughing wisdom and swift wisdom, and are endowed with freedom.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī.
With the ending of the five lower fetters, they’re nirvana'd in-between one life and the next … they’re nirvana'd upon landing … they’re nirvana'd without extra effort … they’re nirvana'd with extra effort … they head upstream, going to the Akaniṭṭha realm.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—
Take another person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.
But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno—
Take another person who is sure and devoted to the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato.
But they don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.
This person, too, is exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno … pe …
Take another person who isn’t sure or devoted to the Buddha …
na dhamme … pe …
The Dharma …
na saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato;
They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
api cassa ime dhammā honti—
Still, they have these qualities:
saddhindriyaṃ … pe … paññindriyaṃ.
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.
And they accept the dharmas proclaimed by the Realized One after considering them with a degree of wisdom.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno …
Take another person who isn’t sure or devoted to the Buddha …
na dhamme … pe …
The Dharma …
na saṅghe … pe …
the Saṅgha …
na hāsapañño na javanapañño na ca vimuttiyā samannāgato;
They don’t have laughing wisdom or swift wisdom, nor are they endowed with freedom.
api cassa ime dhammā honti—
Still, they have these qualities:
saddhindriyaṃ … pe … paññindriyaṃ.
the faculties of earned-trust, energy, rememberfulness, undistractible-lucidity, and wisdom.
Tathāgate cassa saddhāmattaṃ hoti pemamattaṃ.
And they have a degree of earned-trust and love for the Buddha.
Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.
This person, too, doesn’t go to hell, the animal realm, and the ghost realm. They don’t go to places of loss, bad places, the underworld.
Seyyathāpi, mahānāma, dukkhettaṃ dubbhūmaṃ avihatakhāṇukaṃ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni, devo ca na sammā dhāraṃ anuppaveccheyya.
Suppose there was a barren field, a barren ground, with uncleared stumps. And you had seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens didn’t provide enough rain.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?
Would those seeds grow, increase, and mature?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, mahānāma, idha dhammo durakkhāto hoti duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito—
“In the same way, take a teaching that’s badly explained and badly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
idamahaṃ dukkhettasmiṃ vadāmi.
This is what I call a barren field.
Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī—
A disciple remains in such a teaching, practicing in line with that Dharma, practicing it properly, living in line with that Dharma.
idamahaṃ dubbījasmiṃ vadāmi.
This is what I call a bad seed.
Seyyathāpi, mahānāma, sukhettaṃ subhūmaṃ suvihatakhāṇukaṃ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni;
Suppose there was a fertile field, a fertile ground, well-cleared of stumps. And you had seeds that were intact, unspoiled, not weather-damaged, fertile, and well-kept. And there’s plenty of rainfall.
devo ca sammā dhāraṃ anuppaveccheyya.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?
Would those seeds grow, increase, and mature?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito—
“In the same way, take a teaching that’s well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
idamahaṃ sukhettasmiṃ vadāmi.
This is what I call a fertile field.
Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī—
A disciple remains in such a teaching, practicing in line with that Dharma, practicing it properly, living in line with that Dharma.
idamahaṃ subījasmiṃ vadāmi.
This is what I call a good seed.
Kimaṅgaṃ pana saraṇāniṃ sakkaṃ.
Why can’t this apply to Sarakāni?
Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti.
Mahānāma, Sarakāni the Sakyan fulfilled the training at the time of his death.”
end of section [55.25 - SN 55.25 Dutiyasaraṇānisakka: About Sarakāni the Sakyan (2nd)] ❧
SN 55.26 Paṭhamaanāthapiṇḍika: Anāthapiṇḍika (1st)
26. Paṭhamaanāthapiṇḍikasutta
26. Anāthapiṇḍika (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.
Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi:
Then he addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda:
“Please, mister, go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadehi:
And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca:
“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.
“Anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
So āyasmato sāriputtassa pāde sirasā vandati.
Evañca vadati:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.
Sāriputta consented in silence.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca:
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out, and said to Anāthapiṇḍika:
“kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpo te buddhe appasādo natthi.
“Householder, you don’t have the distrust in the Buddha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, buddhe aveccappasādo—
And you have experiential confidence in the Buddha:
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
‘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.’
Tañca pana te buddhe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Seeing in yourself that experiential confidence in The Dharma, that pain may die down on the spot.
Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te dhamme appasādo natthi.
You don’t have the distrust in The Dharma that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, dhamme aveccappasādo—
And you have experiential confidence in The Dharma:
svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhīti.
‘The Dharma 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.’
Tañca pana te dhamme aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Seeing in yourself that experiential confidence in The Dharma, that pain may die down on the spot.
Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te saṅghe appasādo natthi.
You don’t have the distrust in the Saṅgha that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, saṅghe aveccappasādo—
And you have experiential confidence in the Saṅgha:
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
‘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 Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’
Tañca pana te saṅghe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Seeing in yourself that experiential confidence in the Saṅgha, that pain may die down on the spot.
Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpaṃ te dussīlyaṃ natthi.
You don’t have the unethical conduct that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, ariyakantāni sīlāni … pe samādhisaṃvattanikāni.
Your ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Seeing in yourself that ethical conduct loved by the noble ones, that pain may die down on the spot.
Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchādiṭṭhi natthi.
You don’t have the wrong view that causes an uneducated ordinary person to be reborn—when their body breaks up, after death—in a place of loss, a bad place, the underworld, hell.
Atthi ca kho te, gahapati, sammādiṭṭhi.
You have right view.
Tañca pana te sammādiṭṭhiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Seeing in yourself that right view, that pain may die down on the spot.
Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāsaṅkappo natthi.
You don’t have the wrong thought …
Atthi ca kho te, gahapati, sammāsaṅkappo.
Tañca pana te sammāsaṅkappaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāvācā natthi.
wrong speech …
Atthi ca kho te, gahapati, sammāvācā.
Tañca pana te sammāvācaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchākammanto natthi.
wrong action …
Atthi ca kho te, gahapati, sammākammanto.
Tañca pana te sammākammantaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāājīvo natthi.
wrong livelihood …
Atthi ca kho te, gahapati, sammāājīvo.
Tañca pana te sammāājīvaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāvāyāmo natthi.
wrong effort …
Atthi ca kho te, gahapati, sammāvāyāmo.
Tañca pana te sammāvāyāmaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāsati natthi.
wrong rememberfulness …
Atthi ca kho te, gahapati, sammāsati.
Tañca pana te sammāsatiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāsamādhi natthi.
wrong undistractible-lucidity …
Atthi ca kho te, gahapati, sammāsamādhi.
Tañca pana te sammāsamādhiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpaṃ te micchāñāṇaṃ natthi.
wrong knowledge …
Atthi ca kho te, gahapati, sammāñāṇaṃ.
Tañca pana te sammāñāṇaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.
Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāvimutti natthi.
wrong freedom …
Atthi ca kho te, gahapati, sammāvimutti.
You have right freedom.
Tañca pana te sammāvimuttiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.
Seeing in yourself that right freedom, that pain may die down on the spot.”
Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṃsu.
And then Anāthapiṇḍika’s pain died down on the spot.
Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṃ āyasmantañca ānandaṃ sakeneva thālipākena parivisi.
Then he served Sāriputta and Ānanda from his own dish.
Atha kho anāthapiṇḍiko gahapati āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcāsanaṃ gahetvā ekamantaṃ nisīdi.
When Sāriputta had eaten and washed his hand and bowl, Anāthapiṇḍika took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ āyasmā sāriputto imāhi gāthāhi anumodi:
Venerable Sāriputta expressed his appreciation to him with these verses.
“Yassa saddhā tathāgate,
“Whoever has earned-trust in the Realized One,
acalā suppatiṭṭhitā;
unwavering and well established;
Sīlañca yassa kalyāṇaṃ,
whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.
praised and loved by the noble ones;
Saṃghe pasādo yassatthi,
who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;
and correct view:
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to earned-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhānasāsanan”ti.
remembering the instructions of the Buddhas.”
Atha kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
After expressing his appreciation to Anāthapiṇḍika with these verses, Sāriputta got up from his seat and left.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:
Then Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“handa kuto nu tvaṃ, ānanda, āgacchasi divādivassā”ti?
“So, Ānanda, where are you coming from in the middle of the day?”
“Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti.
“Sir, Venerable Sāriputta advised the householder Anāthapiṇḍika in this way and that.”
“Paṇḍito, ānanda, sāriputto;
“Sāriputta is astute, Ānanda.
mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti.
He has great wisdom, since he can analyze the four factors of stream-entry in ten aspects.”
end of section [55.26 - SN 55.26 Paṭhamaanāthapiṇḍika: Anāthapiṇḍika (1st)] ❧
SN 55.27 Dutiyaanāthapiṇḍika: With Anāthapiṇḍika (2nd)
27. Dutiyaanāthapiṇḍikasutta
27. With Anāthapiṇḍika (2nd)
Sāvatthinidānaṃ.
At Sāvatthī.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.
Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi:
Then he addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda:
“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So āyasmato ānandassa pāde sirasā vandatī’ti.
He bows with his head to your feet.’
Evañca vadehi:
And then say:
‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:
“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.
“anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
So āyasmato ānandassa pāde sirasā vandati.
Evañca vadati:
‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
Ānanda consented in silence.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca:
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika. He sat down on the seat spread out and said to Anāthapiṇḍika:
“kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Householder, I hope you’re coping; I hope you’re getting better. And I hope the pain is fading, not growing; that its fading, not its growing, is apparent.”
“Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Catūhi kho, gahapati, dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.
“Householder, when an uneducated ordinary person has four things, they’re frightened and terrified, and fear what awaits them after death.
Katamehi catūhi?
What four?
Idha, gahapati, assutavā puthujjano buddhe appasādena samannāgato hoti.
Firstly, an uneducated ordinary person distrusts the Buddha.
Tañca panassa buddhe appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.
Seeing in themselves that distrust of the Buddha, they’re frightened and terrified, and fear what awaits them after death.
Puna caparaṃ, gahapati, assutavā puthujjano dhamme appasādena samannāgato hoti.
Furthermore, an uneducated ordinary person distrusts The Dharma …
Tañca panassa dhamme appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.
Puna caparaṃ, gahapati, assutavā puthujjano saṅghe appasādena samannāgato hoti.
the Saṅgha …
Tañca panassa saṅghe appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.
Puna caparaṃ, gahapati, assutavā puthujjano dussīlyena samannāgato hoti.
Furthermore, an uneducated ordinary person has unethical conduct.
Tañca panassa dussīlyaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.
Seeing in themselves that unethical conduct, they’re frightened and terrified, and fear what awaits them after death.
Imehi kho, gahapati, catūhi dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.
When an uneducated ordinary person has these four things, they’re frightened and terrified, and fear what awaits them after death.
Catūhi kho, gahapati, dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.
When an educated noble-one's-disciple has four things, they’re not frightened or terrified, and don’t fear what awaits them after death.
Katamehi catūhi?
What four?
Idha, gahapati, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Tañca panassa buddhe aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.
Seeing in themselves that experiential confidence in the Buddha, they’re not frightened or terrified, and don’t fear what awaits them after death.
Puna caparaṃ, gahapati, sutavā ariyasāvako dhamme aveccappasādena samannāgato hoti—
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhīti.
Tañca panassa dhamme aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.
Puna caparaṃ, gahapati, sutavā ariyasāvako saṅghe aveccappasādena samannāgato hoti—
the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Tañca panassa saṅghe aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.
Puna caparaṃ, gahapati, sutavā ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
Furthermore, a noble-one's-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.
Tāni ca panassa ariyakantāni sīlāni attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.
Seeing in themselves that ethical conduct loved by the noble ones, they’re not frightened or terrified, and don’t fear what awaits them after death.
Imehi kho, gahapati, catūhi dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayan”ti.
When an educated noble-one's-disciple has these four things, they’re not frightened or terrified, and don’t fear what awaits them after death.”
“Nāhaṃ, bhante ānanda, bhāyāmi.
“Sir, Ānanda, I am not afraid.
Kyāhaṃ bhāyissāmi.
What have I to fear?
Ahañhi, bhante, buddhe aveccappasādena samannāgato homi—
For I have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe aveccappasādena samannāgato homi—
the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Yāni cimāni, bhante, bhagavatā gihisāmīcikāni sikkhāpadāni desitāni, nāhaṃ tesaṃ kiñci attani khaṇḍaṃ samanupassāmī”ti.
And of the training rules appropriate for laypeople taught by the Buddha, I don’t see any that I have broken.”
“Lābhā te, gahapati, suladdhaṃ te, gahapati.
“You’re fortunate, householder, so very fortunate,
Sotāpattiphalaṃ tayā, gahapati, byākatan”ti.
You have declared the fruit of stream-entry.”
❧
SN 55.28 Paṭhamabhayaverūpasanta: Dangers and Threats (1st)
28. Paṭhamabhayaverūpasantasutta
28. Dangers and Threats (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Seated to one side, the Buddha said to the householder Anāthapiṇḍika:
“yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:
“Householder, when a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’.
‘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.’
Katamāni pañca bhayāni verāni vūpasantāni honti?
What are the five dangers and threats they have quelled?
Yaṃ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati.
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.
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, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati.
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.
Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.
So that danger and threat is quelled for anyone who refrains from alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.
These are the five dangers and threats they have quelled.
Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?
What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.
These are the four factors of stream-entry that they have.
Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?
And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti—
A noble-one's-disciple properly attends to dependent origination itself:
iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;
‘When this exists, that is; due to the arising of this, that arises.
iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati;
When this doesn’t exist, that is not; due to the cessation of this, that ceases.' That is:
yadidaṃ avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ … pe …
Ignorance is a condition for co-doings. co-doings are a condition for consciousness. Consciousness is a condition for name and form. Name and form are a condition for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition that gives rise to old age and death, sorrow, lamentation, pain, sadness, and distress.
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …
When ignorance fades away and ceases with nothing left over, co-doings cease. When co-doings cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
evametassa kevalassa dukkhakkhandhassa nirodho hoti.
That is how this entire mass of suffering ceases.
Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.
This is the noble process that they have clearly seen and comprehended with wisdom.
Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho. So ākaṅkhamāno attanāva attānaṃ byākareyya:
When a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, 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.’”
❧
SN 55.29 Dutiyabhayaverūpasanta: Dangers and Threats (2nd)
29. Dutiyabhayaverūpasantasutta
29. Dangers and Threats (2nd)
Sāvatthinidānaṃ … pe …
At Sāvatthī. …
“yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho; so ākaṅkhamāno attanāva attānaṃ byākareyya:
“monks, when a noble-one's-disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, 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.’”
SN 55.30 Nandakalicchavi: With Nandaka the Licchavi
30. Nandakalicchavisutta
30. With Nandaka the Licchavi
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.
Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandakaṃ licchavimahāmattaṃ bhagavā etadavoca:
Then Nandaka the Licchavi minister went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“Nandaka, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṃyutto hoti dibbenapi mānusenapi;
A noble-one's-disciple who has these four things is guaranteed long life,
vaṇṇena saṃyutto hoti dibbenapi mānusenapi;
beauty,
sukhena saṃyutto hoti dibbenapi mānusenapi;
happiness,
yasena saṃyutto hoti dibbenapi mānusenapi;
fame,
ādhipateyyena saṃyutto hoti dibbenapi mānusenapi.
and authority, both human and divine.
Taṃ kho panāhaṃ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadevāhaṃ vadāmī”ti.
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”
Evaṃ vutte, aññataro puriso nandakaṃ licchavimahāmattaṃ etadavoca:
When he had spoken, a certain person said to Nandaka:
“nahānakālo, bhante”ti.
“Sir, it is time to bathe.”
“Alaṃ dāni, bhaṇe, etena bāhirena nahānena.
“Enough now, my man, with that exterior bath.
Alamidaṃ ajjhattaṃ nahānaṃ bhavissati, yadidaṃ—
This interior bathing will do for me, that is,
bhagavati pasādo”ti.
confidence in the Buddha.”
end of section [55..3.. - SN 55 vagga 3 Saraṇāni: About Sarakāni] ❧
+ § – SN 55 vagga 4 Puññābhisanda: Overflowing Merit+ all - all
4. Puññābhisandavagga
4. Overflowing Merit
SN 55.31 Paṭhamapuññābhisanda: Overflowing Merit (1st)
31. Paṭhamapuññābhisandasutta
31. Overflowing Merit (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā.
“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.
This is the first kind of overflowing merit, overflowing goodness that nurtures happiness.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti—
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
svākkhāto bhagavatā dhammo … pe … paccattaṃ veditabbo viññūhīti.
Ayaṃ dutiyo puññābhisando kusalābhisando sukhassāhāro.
This is the second kind of overflowing merit, overflowing goodness that nurtures happiness.
Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti—
Furthermore, a noble-one's-disciple has experiential confidence in the Saṅgha …
suppaṭipanno bhagavato sāvakasaṅgho … pe … anuttaraṃ puññakkhettaṃ lokassāti.
Ayaṃ tatiyo puññābhisando kusalābhisando sukhassāhāro.
This is the third kind of overflowing merit, overflowing goodness that nurtures happiness.
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
Furthermore, a noble-one's-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.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.
This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.
These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”
SN 55.32 Dutiyapuññābhisanda: Overflowing Merit (2nd)
32. Dutiyapuññābhisandasutta
32. Overflowing Merit (2nd)
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā.
“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
The Dharma …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.
Furthermore, a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.
This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.
These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”
SN 55.33 Tatiyapuññābhisanda: Overflowing Merit (3rd)
33. Tatiyapuññābhisandasutta
33. Overflowing Merit (3rd)
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā.
“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
teaching …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.
This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti.
These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.”
SN 55.34 Paṭhamadevapada: Footprints of the Gods (1st)
34. Paṭhamadevapadasutta
34. Footprints of the Gods (1st)
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārimāni, bhikkhave, devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.
“monks, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.
Katamāni cattāri?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Idaṃ paṭhamaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.
This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
Furthermore, a noble-one's-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.
Idaṃ catutthaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.
This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings.
Imāni kho, bhikkhave, cattāri devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāyā”ti.
These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”
SN 55.35 Dutiyadevapada: Footprints of the Gods (2nd)
35. Dutiyadevapadasutta
35. Footprints of the Gods (2nd)
“Cattārimāni, bhikkhave, devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.
“monks, these four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.
Katamāni cattāri?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha:
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
‘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.’
So iti paṭisañcikkhati:
Then they reflect:
‘kiṃ nu kho devānaṃ devapadan’ti?
‘What now is the footprint of the gods?’
So evaṃ pajānāti:
They understand:
‘abyābajjhaparame khvāhaṃ etarahi deve suṇāmi.
‘I hear that these days the gods consider non-harming to be supreme.
Na ca kho panāhaṃ kiñci byābādhemi tasaṃ vā thāvaraṃ vā.
But I don’t hurt any creature firm or frail.
Addhāhaṃ devapadadhammasamannāgato viharāmī’ti.
I definitely live in possession of a footprint of the gods.’
Idaṃ paṭhamaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.
This is the first footprint of the gods in order to purify unpurified beings and cleanse unclean beings.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
Furthermore, a noble-one's-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.
So iti paṭisañcikkhati:
Then they reflect:
‘kiṃ nu kho devānaṃ devapadan’ti?
‘What now is the footprint of the gods?’
So evaṃ pajānāti:
They understand:
‘abyābajjhaparame khvāhaṃ etarahi deve suṇāmi.
‘I hear that these days the gods consider non-harming to be supreme.
Na kho panāhaṃ kiñci byābādhemi tasaṃ vā thāvaraṃ vā.
But I don’t hurt any creature firm or frail.
Addhāhaṃ devapadadhammasamannāgato viharāmī’ti.
I definitely live in possession of a footprint of the gods.’
Idaṃ catutthaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.
This is the fourth footprint of the gods in order to purify unpurified beings and cleanse unclean beings.
Imāni kho, bhikkhave, cattāri devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāyā”ti.
These four footprints of the gods are in order to purify unpurified beings and cleanse unclean beings.”
SN 55.36 Devasabhāgata: In Common With the Gods
36. Devasabhāgatasutta
36. In Common With the Gods
“Catūhi, bhikkhave, dhammehi samannāgataṃ attamanā devā sabhāgataṃ kathenti.
“monks, when someone has four things the gods are pleased and speak of what they have in common.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Yā tā devatā buddhe aveccappasādena samannāgatā ito cutā tatrūpapannā tāsaṃ evaṃ hoti:
There are deities with experiential confidence in the Buddha who passed away from here and were reborn there. They think:
‘yathārūpena kho mayaṃ buddhe aveccappasādena samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpena buddhe aveccappasādena samannāgato ehīti devānaṃ santike’ti.
‘Having such experiential confidence in the Buddha, we passed away from there and were reborn here. That noble-one's-disciple has the same kind of experiential confidence in the Buddha, so they will come into the presence of the gods.’
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Yā tā devatā ariyakantehi sīlehi samannāgatā ito cutā tatrūpapannā tāsaṃ evaṃ hoti:
There are deities with the ethical conduct loved by the noble ones who passed away from here and were reborn there. They think:
‘yathārūpehi kho mayaṃ ariyakantehi sīlehi samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpehi ariyakantehi sīlehi samannāgato ehīti devānaṃ santike’ti.
‘Having such ethical conduct loved by the noble ones, we passed away from there and were reborn here. That noble-one's-disciple has the same kind of ethical conduct loved by the noble ones, so they will come into the presence of the gods.’
Imehi kho, bhikkhave, catūhi dhammehi samannāgataṃ attamanā devā sabhāgataṃ kathentī”ti.
When someone has four things the gods are pleased and speak of what they have in common.”
SN 55.37 Mahānāma: With Mahānāma
37. Mahānāmasutta
37. With Mahānāma
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“Kittāvatā nu kho, bhante, upāsako hotī”ti?
“Sir, how is a lay follower defined?”
“Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti—
“Mahānāma, when you’ve gone for refuge to the Buddha, The Dharma, and the Saṅgha,
ettāvatā kho, mahānāma, upāsako hotī”ti.
you’re considered to be a lay follower.”
“Kittāvatā pana, bhante, upāsako sīlasampanno hotī”ti?
“But how is an ethical lay follower defined?”
“Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti—
“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence,
ettāvatā kho, mahānāma, upāsako sīlasampanno hotī”ti.
they’re considered to be an ethical lay follower.”
“Kittāvatā pana, bhante, upāsako saddhāsampanno hotī”ti?
“But how is an earned-trustful lay follower defined?”
“Idha, mahānāma, upāsako saddho hoti, saddahati tathāgatassa bodhiṃ—
“It’s when a lay follower has earned-trust in the Realized One’s awakening:
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
‘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.’
Ettāvatā kho, mahānāma, upāsako saddhāsampanno hotī”ti.
Then they’re considered to be an earned-trustful lay follower.”
“Kittāvatā pana, bhante, upāsako cāgasampanno hotī”ti?
“But how is a generous lay follower defined?”
“Idha, mahānāma, upāsako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato—
“It’s when a lay follower lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
ettāvatā kho, mahānāma, upāsako cāgasampanno hotī”ti.
Then they’re considered to be a generous lay follower.”
“Kittāvatā pana, bhante, upāsako paññāsampanno hotī”ti?
“But how is a wise lay follower defined?”
“Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā—
“It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
ettāvatā kho, mahānāma, upāsako paññāsampanno hotī”ti.
Then they’re considered to be a wise lay follower.”
38. Vassasutta
38. Rain
“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ paripūrenti;
“monks, suppose it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
evameva kho, bhikkhave, ariyasāvakassa yo ca buddhe aveccappasādo, yo ca dhamme aveccappasādo, yo ca saṃghe aveccappasādo, yāni ca ariyakantāni sīlāni—
In the same way, a noble-one's-disciple has experiential confidence in the Buddha, The Dharma, and the Saṅgha, and the ethics loved by the noble ones.
ime dhammā sandamānā pāraṃ gantvā āsavānaṃ khayāya saṃvattantī”ti.
These things flow onwards; and, after crossing to the far shore, they lead to the ending of defilements.”
SN 55.39 Kāḷigodha: With Kāḷigodhā
39. Kāḷigodhasutta
39. With Kāḷigodhā
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kāḷigodhāya sākiyāniyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kāḷigodhā the Sakyan lady, where he sat on the seat spread out.
Atha kho kāḷigodhā sākiyānī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kāḷigodhaṃ sākiyāniṃ bhagavā etadavoca:
Then Kāḷigodhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her:
“Catūhi kho, godhe, dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā.
“Godhā, a female noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, godhe, ariyasāvikā buddhe aveccappasādena samannāgatā hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṃghe … pe …
the Saṅgha …
vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.
And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Imehi kho, godhe, catūhi dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā”ti.
A female noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante dhammā mayi, ahañca tesu dhammesu sandissāmi.
“Sir, these four factors of stream-entry that were taught by the Buddha are found in me, and I am seen in them.
Ahañhi, bhante, buddhe aveccappasādena samannāgatā—
For I have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī”ti.
And I share without reservation all the gifts available to give in our family with those who are ethical and of good character.”
“Lābhā te, godhe, suladdhaṃ te, godhe.
“You’re fortunate, Godhā, so very fortunate,
Sotāpattiphalaṃ tayā, godhe, byākatan”ti.
You have declared the fruit of stream-entry.”
SN 55.40 Nandiyasakka: Nandiya the Sakyan
40. Nandiyasakkasutta
40. Nandiya the Sakyan
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca:
Then Nandiya the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:
“yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti.
“Sir, if a noble-one's-disciple were to totally and utterly lack the four factors of stream-entry, would they live negligently?”
“‘Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi tamahaṃ bāhiro puthujjanapakkhe ṭhito’ti vadāmi.
“Nandiya, someone who totally and utterly lacks these four factors of stream-entry is an outsider who belongs with the ordinary persons, I say.
Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca
Neverthless, Nandiya, as to how a noble-one's-disciple lives negligently and how they live assiduously,
taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.
listen and attend closely, I will speak.
“Evaṃ, bhante”ti kho nandiyo sakko bhagavato paccassosi.
“Yes, sir,” Nandiya replied.
Bhagavā etadavoca:
The Buddha said this:
“Kathañca, nandiya, ariyasāvako pamādavihārī hoti?
“And how does a noble-one's-disciple live negligently?
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati divā pavivekāya, rattiṃ paṭisallānāya.
They’re content with that confidence, and don’t make a further effort for seclusion by day or solitude by night.
Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti.
When they live negligently, there’s no joy.
Pāmojje asati, pīti na hoti.
When there’s no joy, there’s no rapture.
Pītiyā asati, passaddhi na hoti.
When there’s no rapture, there’s no pacification.
Passaddhiyā asati, dukkhaṃ viharati.
When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.
The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.
When the mind is not undistractify-&-lucidifyd in samādhi, dharmas do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhyaṃ gacchati.
Because dharmas have not become clear, they’re reckoned to live negligently.
Puna caparaṃ, nandiya, ariyasāvako dhamme … pe …
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
So tehi ariyakantehi sīlehi santuṭṭho na uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya.
They’re content with that ethical conduct loved by the noble ones, and don’t make a further effort for seclusion by day or solitude by night.
Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti.
When they live negligently, there’s no joy.
Pāmojje asati, pīti na hoti.
When there’s no joy, there’s no rapture.
Pītiyā asati, passaddhi na hoti.
When there’s no rapture, there’s no pacification.
Passaddhiyā asati, dukkhaṃ viharati.
When there’s no pacification, there’s suffering.
Dukkhino cittaṃ na samādhiyati.
The mind that suffers doesn’t become undistractify-&-lucidifyd in samādhi.
Asamāhite citte dhammā na pātubhavanti.
When the mind is not undistractify-&-lucidifyd in samādhi, dharmas do not become clear.
Dhammānaṃ apātubhāvā pamādavihārītveva saṅkhyaṃ gacchati.
Because dharmas have not become clear, they’re reckoned to live negligently.
Evaṃ kho, nandiya, ariyasāvako pamādavihārī hoti.
That’s how a noble-one's-disciple lives negligently.
Kathañca, nandiya, ariyasāvako appamādavihārī hoti?
And how does a noble-one's-disciple live assiduously?
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—
Firstly, a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
So tena buddhe aveccappasādena asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya.
But they’re not content with that confidence, and make a further effort for seclusion by day and solitude by night.
Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati.
When they live assiduously, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.
When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ vediyati.
When the body is pacified, they feel pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.
When the mind is undistractify-&-lucidifyd in samādhi, dharmas become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhyaṃ gacchati.
Because dharmas have become clear, they’re reckoned to live assiduously.
Puna caparaṃ, nandiya, ariyasāvako dhamme … pe …
Furthermore, a noble-one's-disciple has experiential confidence in The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
So tehi ariyakantehi sīlehi asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya.
But they’re not content with that ethical conduct loved by the noble ones, and make a further effort for seclusion by day and solitude by night.
Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati.
When they live assiduously, joy springs up.
Pamuditassa pīti jāyati.
Being joyful, rapture springs up.
Pītimanassa kāyo passambhati.
When the mind is full of rapture, the body becomes pacified.
Passaddhakāyo sukhaṃ vediyati.
When the body is pacified, they feel pleasure.
Sukhino cittaṃ samādhiyati.
And when pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
Samāhite citte dhammā pātubhavanti.
When the mind is undistractify-&-lucidifyd in samādhi, dharmas become clear.
Dhammānaṃ pātubhāvā appamādavihārītveva saṅkhyaṃ gacchati.
Because dharmas have become clear, they’re reckoned to live assiduously.
Evaṃ kho, nandiya, ariyasāvako appamādavihārī hotī”ti.
That’s how a noble-one's-disciple lives assiduously.”
end of section [55..4.. - SN 55 vagga 4 Puññābhisanda: Overflowing Merit] ❧
+ § – SN 55 vagga 5 Sagāthakapuññābhisanda: Overflowing Merit, With Verses+ all - all
5. Sagāthakapuññābhisandavagga
5. Overflowing Merit, With Verses
SN 55.41 Paṭhamaabhisanda: Overflowing Merit (1st)
41. Paṭhamaabhisandasutta
41. Overflowing Merit (1st)
“Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā.
“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
The Dharma …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
Furthermore, they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity. …
Ayaṃ catuttho puññābhisando, kusalābhisando, sukhassāhāro.
Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.
These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.
Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:
When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ:
It’s like trying to measure how much water is in the ocean. It’s not easy to say
‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti.
how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati.
It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:
In the same way, when a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Mahodadhiṃ aparimitaṃ mahāsaraṃ,
“Hosts of people use the rivers,
Bahubheravaṃ ratanagaṇānamālayaṃ;
and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,
all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.
the cruel sea that’s home to precious gems.
Evaṃ naraṃ annapānavatthadadaṃ,
So too, when a person gives food, drink, and clothes;
Seyyāni paccattharaṇassa dāyakaṃ;
and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,
the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.
as the rivers bring their waters to the sea.”
❧
SN 55.42 Dutiyaabhisanda: Overflowing Merit (2nd)
42. Dutiyaabhisandasutta
42. Overflowing Merit (2nd)
“Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā.
“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
The Dharma …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.
Furthermore, a noble-one's-disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.
This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.
These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.
Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:
When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
There are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tattha na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ:
It’s not easy measure how much water is in such places by saying
‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti.
how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.
Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati.
It’s simply reckoned as an incalculable, immeasurable, great mass of water.
Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:
In the same way, when a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Mahodadhiṃ aparimitaṃ mahāsaraṃ,
“Hosts of people use the rivers,
Bahubheravaṃ ratanagaṇānamālayaṃ;
and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,
all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.
the cruel sea that’s home to precious gems.
Evaṃ naraṃ annapānavatthadadaṃ,
So too, when a person gives food, drink, and clothes;
Seyyāni paccattharaṇassa dāyakaṃ;
and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,
the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.
as the rivers bring their waters to the sea.”
❧
SN 55.43 Tatiyaabhisanda: Overflowing Merit (3rd)
43. Tatiyaabhisandasutta
43. Overflowing Merit (3rd)
“Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā.
“monks, there are these four kinds of overflowing merit, overflowing goodness that nurture happiness.
Katame cattāro?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Ayaṃ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro.
Puna caparaṃ, bhikkhave, ariyasāvako dhamme … pe …
The Dharma …
saṅghe … pe ….
the Saṅgha …
Puna caparaṃ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.
Furthermore, a monk is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro.
This is the fourth kind of overflowing merit, overflowing goodness that nurtures happiness.
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā.
These are the four kinds of overflowing merit, overflowing goodness that nurture happiness.
Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ:
When a noble-one's-disciple has these four kinds of overflowing merit and goodness, it’s not easy to measure how much merit they have by saying that
‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti.
this is the extent of their overflowing merit, overflowing goodness that nurtures happiness.
Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.
It’s simply reckoned as an incalculable, immeasurable, great mass of merit.”
Idamavoca bhagavā … pe …
That is what the Buddha said.
satthā:
Then the Holy One, the Teacher, went on to say:
“Yo puññakāmo kusale patiṭṭhito,
“One who desires merit, grounded in the skillful,
Bhāveti maggaṃ amatassa pattiyā;
develops the eight-fold path for realizing the deathless.
So dhammasārādhigamo khaye rato,
Once they’ve reached the heart of The Dharma, delighting in ending,
Na vedhati maccurājāgamanasmin”ti.
they don’t tremble at the approach of the King of Death.”
SN 55.44 Paṭhamamahaddhana: Rich (1st)
44. Paṭhamamahaddhanasutta
44. Rich (1st)
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccati.
“monks, a noble-one's-disciple who has four things is said to be rich, affluent, and wealthy.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti;
dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccatī”ti.
A noble-one's-disciple who has these four things is said to be rich, affluent, and wealthy.”
SN 55.45 Dutiyamahaddhana: Rich (2nd)
45. Dutiyamahaddhanasutta
45. Rich (2nd)
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccati.
“monks, a noble-one's-disciple who has four things is said to be rich, affluent, wealthy, and famous.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccatī”ti.
A noble-one's-disciple who has these four things is said to be rich, affluent, wealthy, and famous.”
SN 55.46 Suddhaka: Plain Version
46. Suddhakasutta
46. Plain Version
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“monks, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 55.47 Nandiya: With Nandiya
47. Nandiyasutta
47. With Nandiya
Kapilavatthunidānaṃ.
At Kapilavatthu.
Ekamantaṃ nisinnaṃ kho nandiyaṃ sakkaṃ bhagavā etadavoca:
Seated to one side, the Buddha said to Nandiya the Sakyan:
“catūhi kho, nandiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“Nandiya, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, nandiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
SN 55.48 Bhaddiya: With Bhaddiya
48. Bhaddiyasutta
48. With Bhaddiya
Kapilavatthunidānaṃ.
At Kapilavatthu.
Ekamantaṃ nisinnaṃ kho bhaddiyaṃ sakkaṃ bhagavā etadavoca:
Seated to one side, the Buddha said to Bhaddiya the Sakyan:
“catūhi kho, bhaddiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“Bhaddiya, a noble-one's-disciple who has four things is a stream-enterer …”
SN 55.49 Mahānāma: With Mahānāma
49. Mahānāmasutta
49. With Mahānāma
Kapilavatthunidānaṃ.
At Kapilavatthu.
Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca:
Seated to one side, the Buddha said to Mahānāma the Sakyan:
“catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako sotāpanno hoti … pe … sambodhiparāyaṇo.
“Mahānāma, a noble-one's-disciple who has four things is a stream-enterer …”
50. Aṅgasutta
50. Factors
“Cattārimāni, bhikkhave, sotāpattiyaṅgāni.
“monks, there are these four factors of stream-entry.
Katamāni cattāri?
What four?
Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—
Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
imāni kho, bhikkhave, cattāri sotāpattiyaṅgānī”ti.
These are the four factors of stream-entry.”
end of section [55..5.. - SN 55 vagga 5 Sagāthakapuññābhisanda: Overflowing Merit, With Verses] ❧
+ § – SN 55 vagga 6 Sappañña: A Wise Person+ all - all
6. Sappaññavagga
6. A Wise Person
SN 55.51 Sagāthaka: With Verses
51. Sagāthakasutta
51. With Verses
“Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
“monks, a noble-one's-disciple who has four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Katamehi catūhi?
What four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—
It’s when a noble-one's-disciple has experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgato hoti akhaṇḍehi … pe … samādhisaṃvattanikehi.
And they have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.
A noble-one's-disciple who has these four things is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Yassa saddhā tathāgate,
“Whoever has earned-trust in the Realized One,
acalā suppatiṭṭhitā;
unwavering and well established;
Sīlañca yassa kalyāṇaṃ,
whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.
praised and loved by the noble ones;
Saṅghe pasādo yassatthi,
who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;
and correct view:
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to earned-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhānasāsanan”ti.
remembering the instructions of the Buddhas.”
SN 55.52 Vassaṃvuttha: One Who Completed the Rains
52. Vassaṃvutthasutta
52. One Who Completed the Rains
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ vassaṃvuttho kapilavatthuṃ anuppatto hoti kenacideva karaṇīyena.
Now at that time a certain monk who had completed the rainy season residence in Sāvatthī arrived at Kapilavatthu on some business.
Assosuṃ kho kāpilavatthavā sakyā: “aññataro kira bhikkhu sāvatthiyaṃ vassaṃvuttho kapilavatthuṃ anuppatto”ti.
The Sakyans of Kapilavatthu heard about this.
Atha kho kāpilavatthavā sakyā yena so bhikkhu tenupasaṅkamiṃsu; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā taṃ bhikkhuṃ etadavocuṃ:
They went to that monk, bowed, sat down to one side, and said to him:
“kacci, bhante, bhagavā arogo ceva balavā cā”ti?
“Sir, we hope that you’re healthy and well.”
“Arogo cāvuso, bhagavā balavā cā”ti.
“I am, good sirs.”
“Kacci pana, bhante, sāriputtamoggallānā arogā ceva balavanto cā”ti?
“And we hope that Sāriputta and Moggallāna are healthy and well.”
“Sāriputtamoggallānāpi kho, āvuso, arogā ceva balavanto cā”ti.
“They are.”
“Kacci pana, bhante, bhikkhusaṅgho arogo ca balavā cā”ti.
“And we hope that the monk Saṅgha is healthy and well.”
“Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti.
“It is.”
“Atthi pana te, bhante, kiñci iminā antaravassena bhagavato sammukhā sutaṃ sammukhā paṭiggahitan”ti?
“But sir, during this rains residence did you hear and learn anything in the presence of the Buddha?”
“Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ:
“Good sirs, I heard and learned this in the presence of the Buddha:
‘appakā te, bhikkhave, bhikkhū ye āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
‘There are fewer monks who realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Atha kho eteva bahutarā bhikkhū ye pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’ti.
There are more monks who, having ended the five lower fetters, are reborn spontaneously, and will be nirvana'd there, not liable to return from that world.’
Aparampi kho me, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:
In addition, I heard and learned this in the presence of the Buddha:
‘appakā te, bhikkhave, bhikkhū ye pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
‘There are fewer monks who, having ended the five lower fetters, are reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Atha kho eteva bahutarā bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissantī’ti.
There are more monks who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’
Aparampi kho me, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ:
In addition, I heard and learned this in the presence of the Buddha:
‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
‘There are fewer monks who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.
Atha kho eteva bahutarā bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti.
There are more monks who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.’”
SN 55.53 Dhammadinna: With Dhammadinna
53. Dhammadinnasutta
53. With Dhammadinna
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.
At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dhammadinno upāsako bhagavantaṃ etadavoca:
Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:
“ovadatu no, bhante, bhagavā;
“May the Buddha please advise
anusāsatu no, bhante, bhagavā yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
and instruct us. It will be for our lasting welfare and happiness.”
“Tasmātiha vo, dhammadinna, evaṃ sikkhitabbaṃ:
“So, Dhammadinna, you should train like this:
‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā te kālena kālaṃ upasampajja viharissāmā’ti.
‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’
Evañhi vo, dhammadinna, sikkhitabban”ti.
That’s how you should train yourselves.”
“Na kho netaṃ, bhante, sukaraṃ amhehi puttasambādhasayanaṃ ajjhāvasantehi kāsikacandanaṃ paccanubhontehi mālāgandhavilepanaṃ dhārayantehi jātarūparajataṃ sādiyantehi—
“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money.
ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā te kālena kālaṃ upasampajja viharituṃ.
It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.
Tesaṃ no, bhante, bhagavā amhākaṃ pañcasu sikkhāpadesu ṭhitānaṃ uttaridhammaṃ desetū”ti.
Since we are established in the five training rules, please teach us further.”
“Tasmātiha vo, dhammadinna, evaṃ sikkhitabbaṃ:
“So, Dhammadinna, you should train like this:
‘buddhe aveccappasādena samannāgatā bhavissāma—
‘We will have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi … pe … samādhisaṃvattanikehī’ti.
And we will have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.’
Evañhi vo, dhammadinna, sikkhitabban”ti.
That’s how you should train yourselves.”
“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma.
“Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them.
Mayañhi, bhante, buddhe aveccappasādena samannāgatā—
For we have experiential confidence in the Buddha …
itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
Dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantehi sīlehi samannāgatā akhaṇḍehi … pe … samādhisaṃvattanikehī”ti.
And we have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.”
“Lābhā vo, dhammadinna, suladdhaṃ vo, dhammadinna.
“You’re fortunate, Dhammadinna, so very fortunate!
Sotāpattiphalaṃ tumhehi byākatan”ti.
You have all declared the fruit of stream-entry.”
❧
54. Gilānasutta
54. Sick
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti:
At that time several monks were making a robe for the Buddha, thinking that
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.
when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Assosi kho mahānāmo sakko:
Mahānāma the Sakyan heard about this.
“sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti:
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca:
Then he went up to the Buddha, bowed, sat down to one side, and told him that he had heard that the Buddha was leaving. He added:
“sutametaṃ, bhante:
‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti—
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti.
Na kho netaṃ, bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ
“Sir, I haven’t heard and learned it in the presence of the Buddha
sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.
how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.”
“Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo:
“Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations.
‘assāsatāyasmā—
‘Be at ease, sir.
atthāyasmato buddhe aveccappasādo itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavāti.
You have experiential confidence in the Buddha …
Assāsatāyasmā—
atthāyasmato dhamme … pe …
The Dharma …
saṅghe … pe …
the Saṅgha …
ariyakantāni sīlāni akhaṇḍāni … pe … samādhisaṃvattanikānī’ti.
And you have the ethical conduct loved by the noble ones … leading to undistractible-lucidity.’
Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo:
When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say:
‘atthāyasmato mātāpitūsu apekkhā’ti?
‘Are you concerned for your mother and father?’
So ce evaṃ vadeyya:
If they reply,
‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo:
‘I am,’ they should say:
‘āyasmā kho māriso maraṇadhammo.
‘But sir, it’s your nature to die.
Sacepāyasmā mātāpitūsu apekkhaṃ karissati, marissateva;
Whether or not you are concerned for your mother and father,
no cepāyasmā mātāpitūsu apekkhaṃ karissati, marissateva.
you will die anyway.
Sādhāyasmā, yā te mātāpitūsu apekkhā taṃ pajahā’ti.
It would be good to give up concern for your mother and father.’
So ce evaṃ vadeyya:
If they reply,
‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo:
‘I have given up concern for my mother and father,’ they should say:
‘atthi panāyasmato puttadāresu apekkhā’ti?
‘But are you concerned for your partners and children?’
So ce evaṃ vadeyya:
If they reply,
‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo:
‘I am,’ they should say:
‘āyasmā kho māriso maraṇadhammo.
‘But sir, it’s your nature to die.
Sacepāyasmā puttadāresu apekkhaṃ karissati, marissateva;
Whether or not you are concerned for your partners and children,
no cepāyasmā puttadāresu apekkhaṃ karissati, marissateva.
you will die anyway.
Sādhāyasmā, yā te puttadāresu apekkhā taṃ pajahā’ti.
It would be good to give up concern for your partners and children.’
So ce evaṃ vadeyya:
If they reply,
‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo:
‘I have given up concern for my partners and children,’ they should say:
‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti?
‘But are you concerned for the five kinds of human sensual stimulation?’
So ce evaṃ vadeyya:
If they reply,
‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo:
‘I am,’ they should say:
‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca.
‘Good sir, heavenly sensual pleasures are better than human sensual pleasures.
Sādhāyasmā, mānusakehi kāmehi cittaṃ vuṭṭhāpetvā cātumahārājikesu devesu cittaṃ adhimocehī’ti.
It would be good to turn your mind away from human sensual pleasures and fix it on the gods of the Four Great Kings.’
So ce evaṃ vadeyya:
If they reply,
‘mānusakehi me kāmehi cittaṃ vuṭṭhitaṃ, cātumahārājikesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo:
‘I have done so,’ they should say:
‘cātumahārājikehi kho, āvuso, devehi tāvatiṃsā devā abhikkantatarā ca paṇītatarā ca.
‘Good sir, the gods of the Thirty Three are better than the gods of the Four Great Kings …
Sādhāyasmā, cātumahārājikehi devehi cittaṃ vuṭṭhāpetvā tāvatiṃsesu devesu cittaṃ adhimocehī’ti.
So ce evaṃ vadeyya:
‘cātumahārājikehi me devehi cittaṃ vuṭṭhitaṃ, tāvatiṃsesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo:
‘tāvatiṃsehi kho, āvuso, devehi yāmā devā … pe …
Good sir, the gods of Yāma …
tusitā devā … pe …
the Joyful Gods …
nimmānaratī devā … pe …
the Gods Who Love to Create …
paranimmitavasavattī devā … pe …
the Gods Who Control the Creations of Others …
paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca.
the Gods of the Brahmā realm are better than the Gods Who Control the Creations of Others.
Sādhāyasmā, paranimmitavasavattīhi devehi cittaṃ vuṭṭhāpetvā brahmaloke cittaṃ adhimocehī’ti.
It would be good to turn your mind away from the Gods Who Control the Creations of Others and fix it on the Gods of the Brahmā realm.’
So ce evaṃ vadeyya:
If they reply,
‘paranimmitavasavattīhi me devehi cittaṃ vuṭṭhitaṃ, brahmaloke cittaṃ adhimocitan’ti, so evamassa vacanīyo:
‘I have done so,’ they should say:
‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno.
‘Good sir, the Brahmā realm is impermanent, not lasting, and included within identity.
Sādhāyasmā, brahmalokā cittaṃ vuṭṭhāpetvā sakkāyanirodhe cittaṃ upasaṃharāhī’ti.
It would be good to turn your mind away from the Brahmā realm and apply it to the cessation of identity.’
So ce evaṃ vadeyya:
If they reply,
‘brahmalokā me cittaṃ vuṭṭhitaṃ, sakkāyanirodhe cittaṃ upasaṃharāmī’ti;
‘I have done so,’
evaṃ vimuttacittassa kho, mahānāma, upāsakassa āsavā vimuttacittena bhikkhunā na kiñci nānākaraṇaṃ vadāmi, yadidaṃ—
then there is no difference between a lay follower whose mind is freed in this way and a monk whose mind is freed from defilements; that is,
vimuttiyā vimuttan”ti.
between the freedom of one and the other.”
end of section [55.54 - SN 55.54 Gilāna: Sick] ❧
SN 55.55 Sotāpattiphala: The Fruit of Stream-Entry
55. Sotāpattiphalasutta
55. The Fruit of Stream-Entry
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti.
“monks, when four things are developed and cultivated they lead to the realization of the fruit of stream-entry.
Katame cattāro?
What four?
Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—
Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattantī”ti.
When these four things are developed and cultivated they lead to the realization of the fruit of stream-entry.”
SN 55.56 Sakadāgāmiphala: The Fruit of Once-Return
56. Sakadāgāmiphalasutta
56. The Fruit of Once-Return
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṃvattanti.
“monks, when four things are developed and cultivated they lead to the realization of the fruit of once-return. …”
Katame cattāro?
… pe Saṃvattantī”ti.
SN 55.57 Anāgāmiphala: The Fruit of Non-Return
57. Anāgāmiphalasutta
57. The Fruit of Non-Return
“… Anāgāmiphalasacchikiriyāya saṃvattantī”ti.
“monks, when four things are developed and cultivated they lead to the realization of the fruit of non-return. …”
SN 55.58 Arahattaphala: The Fruit of Perfection
58. Arahattaphalasutta
58. The Fruit of Perfection
“… Arahattaphalasacchikiriyāya saṃvattantī”ti.
“monks, when four things are developed and cultivated they lead to the realization of the fruit of perfection. …”
SN 55.59 Paññāpaṭilābha: The Getting of Wisdom
59. Paññāpaṭilābhasutta
59. The Getting of Wisdom
“… Paññāpaṭilābhāya saṃvattantī”ti.
“monks, when four things are developed and cultivated they lead to the getting of wisdom. …”
SN 55.60 Paññāvuddhi: The Growth of Wisdom
60. Paññāvuddhisutta
60. The Growth of Wisdom
“… Paññāvuddhiyā saṃvattantī”ti.
“monks, when four things are developed and cultivated they lead to the growth of wisdom. …”
SN 55.61 Paññāvepulla: The Increase of Wisdom
61. Paññāvepullasutta
61. The Increase of Wisdom
“…. Paññāvepullāya … saṃvattantī”ti.
“monks, when four things are developed and cultivated they lead to the increase of wisdom. …”
end of section [55..6.. - SN 55 vagga 6 Sappañña: A Wise Person] ❧
+ § – SN 55 vagga 7 Mahāpañña: Great Wisdom+ all - all
7. Mahāpaññavagga
7. Great Wisdom
+ SN 55.62 Mahāpaññā: Great Wisdom
62. Mahāpaññāsutta
62. Great Wisdom
“Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā mahāpaññatāya saṃvattanti.
“monks, when four things are developed and cultivated they lead to great wisdom.
Katame cattāro?
What four?
Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti—
Associating with good people, listening to the true Dharma, proper attention, and practicing in line with The Dharma.
ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā mahāpaññatāya saṃvattantī”ti.
When these four things are developed and cultivated they lead to great wisdom.”
63 – 74. Extensiveness of Wisdom, Etc.
1“Bhikkhus, these four things, when developed and cultivated, lead to extensiveness of wisdom … to vastness of wisdom … to depth of wisdom … to the state of unequalled wisdom373 "" … to breadth of wisdom … to abundance of wisdom … to quickness of wisdom … to buoyancy of wisdom … to joyousness of wisdom … [413] … to swiftness of wisdom … to sharpness of wisdom … to penetrativeness of wisdom.374 "" What four? Association with superior persons, hearing the true Dhamma, careful attention, practice in accordance with the Dhamma. These four things, when developed and cultivated, lead to penetrativeness of wisdom.”
Sotāpattisaṃyuttaṃ ekādasamaṃ.
The Linked Discourses on Stream-Entry, the eleventh section.
SN 56 Sacca Saṃyutta: Connected Discourses on the Truths
(cst4)
(derived from B. Sujato 2018/12 unless stated otherwise)
+ § – SN 56 vagga 1 Samādhi: undistractible-lucidity+ all - all SN-q 56..1.. - SN 56 vagga 1 Samādhi: undistractible-lucidity
SN-q 56.1 - SN 56.1 Samādhi: undistractible-lucidity
SN-q 56.2 - SN 56.2 Paṭisallāna: Retreat
SN-q 56.3 - SN 56.3 Paṭhamakulaputta: Respectable (1st)
SN-q 56.4 - SN 56.4 Dutiyakulaputta: Respectable (2nd)
SN-q 56.5 - SN 56.5 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
SN-q 56.6 - SN 56.6 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
SN-q 56.7 - SN 56.7 Vitakka: Thoughts
SN-q 56.8 - SN 56.8 Cinta: State of Mind
SN-q 56.9 - SN 56.9 Viggāhikakathā: Arguments
SN-q 56.10 - SN 56.10 Tiracchānakathā: Unworthy Talk
+ SN 56.1 Samādhi: undistractible-lucidity (2024 SP-FLUENT translation by frankk ) fnod 5..56.1 SN-q 56.1 - SN 56.1 Samādhi: undistractible-lucidity
SN-q 56.1.1 - (Without samādhi, you can’t fully penetrate
4👑☸ noble truths)
SN-q 56.1.2 - (dukkha refrain that appears In at least 34 suttas in SN 56)
Sāvatthinidānaṁ.
At Sāvatthī.
“Samādhiṁ, bhikkhave, bhāvetha.
Monks, develop undistractible-lucidity.
Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
A monk who is undistractible lucidly-discerns [Dharma] as it truly is.
Kiñca yathābhūtaṁ pajānāti?
What do they lucidly-discern as it truly is?
§1.1 – (Without samādhi, you can’t fully penetrate4👑☸noble truths)
‘Idaṁ dukkhan’ti yathābhūtaṁ pajānāti,
‘There is pain and suffering.’ They lucidly-discern that as it truly is.
‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti,
‘There is an origination of pain and suffering.’ They lucidly-discern that as it truly is.
‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti,
‘There is cessation of pain and suffering.’ They lucidly-discern that as it truly is.
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
‘There is a path of practice that leads to the end of pain and suffering.‘ They lucidly-discern that as it truly is.
Samādhiṁ, bhikkhave, bhāvetha.
Monks, develop undistractible-lucidity.
Samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
A monk who is undistractible lucidly-discerns [Dharma] as it truly is.
§1.2 – (dukkha refrain that appears In at least 34 suttas in SN 56)
Tasmātiha, bhikkhave,
Therefore, monks,
‘idaṁ dukkhan’ti yogo karaṇīyo,
You should be devoted [to seeing] ‘there is pain and suffering.’
‘ayaṁ dukkhasamudayo’ti yogo karaṇīyo,
You should be devoted [to seeing] ‘There is an origination of pain and suffering.’
‘ayaṁ dukkhanirodho’ti yogo karaṇīyo,
You should be devoted [to seeing] ‘There is cessation of pain and suffering.’
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
You should be devoted [to seeing] ‘There is a path of practice that leads to the end of pain and suffering.‘
+ SN 56.2 Paṭisallāna: Retreat (2024 SP-FLUENT translation by frankk ) SN-q 56.2 - SN 56.2 Paṭisallāna: Retreat
SN-q 56.2.1 – (Paṭisallīna/solitude, treated as functioning same as samādhi in
SN-q 56.1 )
SN-q 56.2.2 – (Without solitude, you can’t fully penetrate
4👑☸ noble truths)
§2.1 – (Paṭisallīna/solitude, treated as functioning same as samādhi inSN-q56.1)
“Paṭisallāne, bhikkhave, yogamāpajjatha.
Monks, be devoted to exertion in solitude.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
A monk in solitude lucidly-discerns [Dharma] as it truly is.
Kiñca yathābhūtaṁ pajānāti?
What do they lucidly-discern as it truly is?
§2.2 – (Without solitude, you can’t fully penetrate4👑☸noble truths)
“Nandībhavaparikkhayā,
“Because of ending the relishing of rebirth,
Saññāviññāṇasaṅkhayā;
and the finishing of perception and consciousness,
Vedanānaṃ nirodhā upasamā,
and the cessation and stilling of feelings:
Evaṃ khvāhaṃ āvuso jānāmi;
that, sir, is how I know
Paṭisallāne, bhikkhave, yogamāpajjatha.
Monks, be devoted to exertion in solitude.
Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṁ pajānāti.
A monk in solitude lucidly-discerns [Dharma] as it truly is.
0
0
3. Upanīyasutta
3. Led On
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
0
0
This sutta almost exactly the same as previous one, SN 56.1, with patisallana (retreat in solitude) substituted for the ‘samadhi’.
+ SN 56.3 Paṭhamakulaputta: Respectable (1st)
3. Paṭhamakulaputtasutta
3. Respectable (1st)
“Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajiṃsu, sabbe te catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.
“monks, whatever respectable people—past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajissanti, sabbe te catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.
future,
Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṃ pabbajanti, sabbe te catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.
or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa dukkhasamudayassa ariyasaccassa dukkhanirodhassa ariyasaccassa dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajiṃsu … pe …
Whatever respectable people—past,
pabbajissanti … pe …
future,
pabbajanti, sabbe te imesaṃyeva catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.
or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo, ‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
0
0
3. Upanīyasutta
3. Led On
Sāvatthinidānaṃ.
At Sāvatthī.
Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi:
Standing to one side, that deity recited this verse in the Buddha’s presence:
0
0
+ SN 56.4 Dutiyakulaputta: Respectable (2nd)
4. Dutiyakulaputtasutta
4. Respectable (2nd)
“Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamesuṃ, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisamesuṃ.
“monks, whatever respectable people—past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamessanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisamessanti.
future,
Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamenti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisamenti.
or present—truly comprehend after rightly going forth from the lay life to homelessness, all of them truly comprehend the four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …
Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamesuṃ … pe …
abhisamessanti … pe …
abhisamenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisamenti.
Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.
Therefore, monks, you should be yoked, attached, devoted [to seeing the four noble truths all the time]…
+ SN 56.5 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st)
5. Paṭhamasamaṇabrāhmaṇasutta
5. Ascetics and Brahmins (1st)
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhiṃsu, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambojjhiṃsu.
“monks, whatever ascetics and brahmins truly wake up—in the past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambojjhissanti.
future,
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambojjhanti.
or present—all of them truly wake up to the four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ … pe … dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhiṃsu … pe …
abhisambojjhissanti … pe …
abhisambojjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambojjhanti.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.6 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd)
6. Dutiyasamaṇabrāhmaṇasutta
6. Ascetics and Brahmins (2nd)
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsesuṃ, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsesuṃ.
“monks, whatever ascetics and brahmins—past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsessanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsessanti.
future,
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsenti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsenti.
or present—reveal that they are awakened, all of them reveal that they truly awakened to the four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ … pe … dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsesuṃ … pe …
pakāsessanti … pe …
pakāsenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsenti.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.7 Vitakka: Thoughts (2024 SP-FLUENT translation by frankk ) §7.1 – (3 opposites of 3 samma-sankappo2💭)
“Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha, seyyathidaṁ—
Monks, don’t think thoughts that are evil and unskillful, such as-
kāmavitakkaṁ,
sensual thoughts,
byāpādavitakkaṁ,
thoughts of ill will,
vihiṁsāvitakkaṁ.
thoughts of harming.
Taṁ kissa hetu?
For what reason?
Nete, bhikkhave, vitakkā atthasaṁhitā nādibrahmacariyakā
Because those thoughts are not meaningful and connected to the holy life,
na nibbidāya na virāgāya na nirodhāya na upasamāya
They don’t lead to disenchantment, dispassion, cessation, calm,
na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
higher knowledge, awakening, nirvana.
+ §7.2 – (4 types of Dhamma-vitakka one should think are4👑☸)
Vitakkentā ca kho tumhe, bhikkhave,
Monks, when you think,
‘idaṁ dukkhan’ti vitakkeyyātha,
you should think, ‘there is pain and suffering.’
‘ayaṁ dukkhasamudayo’ti vitakkeyyātha,
you should think, ‘there is an origin of pain and suffering.’
‘ayaṁ dukkhanirodho’ti vitakkeyyātha,
you should think, ‘there is cessation of pain and suffering.’
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha.
you should think, ‘there is way of practice to end pain and suffering.’
Taṁ kissa hetu?
For what reason?
Ete, bhikkhave, vitakkā atthasaṁhitā ete ādibrahmacariyakā
Because those thoughts are meaningful and connected to the holy life,
ete nibbidāya virāgāya nirodhāya upasamāya
They lead to disenchantment, dispassion, cessation, calm,
abhiññāya sambodhāya nibbānāya saṁvattanti.
higher knowledge, awakening, nirvana.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.8 Cinta: State of Mind
8. Cintasutta
8. State of Mind
“Mā, bhikkhave, pāpakaṃ akusalaṃ cittaṃ cinteyyātha:
“monks, don’t think up a bad, unskillful idea.
‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā.
For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those ideas aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Cintentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti cinteyyātha, ‘ayaṃ dukkhasamudayo’ti cinteyyātha, ‘ayaṃ dukkhanirodho’ti cinteyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti cinteyyātha.
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Taṃ kissa hetu?
Why is that?
Esā, bhikkhave, cintā atthasaṃhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Because those ideas are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.9 Viggāhikakathā: Arguments
9. Viggāhikakathāsutta
9. Arguments
“Mā, bhikkhave, viggāhikakathaṃ katheyyātha:
“monks, don’t get into arguments, such as:
‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti.
‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, kathā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Kathentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti katheyyātha, ‘ayaṃ dukkhasamudayo’ti katheyyātha, ‘ayaṃ dukkhanirodho’ti katheyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti katheyyātha … pe …
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.10 Tiracchānakathā: Unworthy Talk
10. Tiracchānakathāsutta
10. Unworthy Talk
“Mā, bhikkhave, anekavihitaṃ tiracchānakathaṃ katheyyātha, seyyathidaṃ—
“monks, don’t engage in all kinds of unworthy talk, such as
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ, bhayakathaṃ yuddhakathaṃ, annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ, ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ, pubbapetakathaṃ nānattakathaṃ, lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and talk at the well; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, kathā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Kathentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti katheyyātha, ‘ayaṃ dukkhasamudayo’ti katheyyātha, ‘ayaṃ dukkhanirodho’ti katheyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti katheyyātha.
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
Taṃ kissa hetu?
Esā, bhikkhave, kathā atthasaṃhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Sāvatthinidānaṃ.
At Sāvatthī.
end of section [56..1.. - SN 56 vagga 1 Samādhi: undistractible-lucidity] ❧
+ § – SN 56 vagga 2 Dhammacakkappavattana: Rolling Forth the Wheel of Dhamma+ all - all SN-q 56..2.. - SN 56 vagga 2 Dhammacakkappavattana: Rolling Forth the Wheel of Dhamma
SN-q 56.11 - SN 56.11 Dhammacakkappavattana: Rolling Forth the Wheel of Dhamma
SN-q 56.12 - SN 56.12 Tathāgata: The Realized Ones
SN-q 56.13 - SN 56.13 Khandha: Aggregates
SN-q 56.14 - SN 56.14 Ajjhattikāyatana: Interior Sense Fields
SN-q 56.15 - SN 56.15 Paṭhamadhāraṇa: Remembering (1st)
SN-q 56.16 - SN 56.16 Dutiyadhāraṇa: Remembering (2nd)
SN-q 56.17 - SN 56.17 Avijjā: Ignorance
SN-q 56.18 - SN 56.18 Vijjā: Knowledge
SN-q 56.19 - SN 56.19 Saṅkāsana: Expressions
SN-q 56.20 - SN 56.20 Tatha: Real
+ SN 56.11 Dhammacakkappavattana: 🖏 Rolling Forth the Wheel of Dhamma (2024 SP-FLUENT translation by frankk derived from B. Sujato )
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.
Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi:
There the Buddha addressed the group of five monks:
“Dveme, bhikkhave, antā pabbajitena na sevitabbā.
“monks, these two extremes should not be cultivated by one who has gone forth.
Katame dve?
What two?
Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito,
Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless.
yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.
And indulgence in self-mortification, which is painful, ignoble, and pointless.
§11.1 – (majjhimā paṭipadā, middle way =👑8☸)
Ete kho, bhikkhave, ubho ante anupagamma
Avoiding these two extremes,
majjhimā paṭipadā tathāgatena abhisambuddhā
the Realized One woke up by understanding the middle way of practice,
cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
which gives vision and knowledge, and leads to peace, direct knowledge,
sambodhāya nibbānāya saṁvattati.
awakening, and nirvana.
Katamā ca sā, bhikkhave,
And what is that
majjhimā paṭipadā tathāgatena abhisambuddhā
middle way of practice?
cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
sambodhāya nibbānāya saṁvattati?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo
right view, right thought,
sammāvācā sammākammanto sammāājīvo
right speech, right action, right livelihood,
sammāvāyāmo sammāsati sammāsamādhi.
right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṁ kho sā, bhikkhave,
This is that
majjhimā paṭipadā tathāgatena abhisambuddhā
middle way of practice,
cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya
which gives vision and knowledge, and leads to peace, direct knowledge,
sambodhāya nibbānāya saṁvattati.
awakening, and nirvana.
§11.2 – (first noble truth1💩)
Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ—
Now this is the noble truth of suffering.
jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ,
Rebirth is suffering; old age is suffering; illness is suffering; death is suffering;
appiyehi sampayogo dukkho, piyehi vippayogo dukkho,
association with the disliked is suffering; separation from the liked is suffering;
yampicchaṁ na labhati tampi dukkhaṁ—
not getting what you wish for is suffering.
saṅkhittena pañcupādānakkhandhā dukkhā.
In brief, the five grasping aggregates are suffering.
§11.3 – (second noble truth2💩🐣)
Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—
Now this is the noble truth of the origin of suffering.
yāyaṁ taṇhā ponobbhavikā
It’s the craving that leads to future lives,
nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
mixed up with relishing and greed, taking pleasure wherever it lands. That is,
kāmataṇhā, bhavataṇhā, vibhavataṇhā.
craving for sensual pleasures, craving to continue existence, and craving to end existence.
§11.4 – (third noble truth3💩🚫)
Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—
Now this is the noble truth of the cessation of suffering.
yo tassāyeva taṇhāya asesavirāganirodho
It’s the fading away and cessation of that very same craving with nothing left over;
cāgo paṭinissaggo mutti anālayo.
giving it away, letting it go, releasing it, and not clinging to it.
§11.5 – (fourth noble truth4☸)
Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—
Now this is the noble truth of the practice that leads to the cessation of suffering.
ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
+ §11.6 – (twelve permutations)§6.1 – (first noble truth known: pariññeyyan)
‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave,
‘This is the noble truth of suffering.’
pubbe ananussutesu dhammesu
Such was the vision, knowledge,
cakkhuṁ udapādi, ñāṇaṁ udapādi,
wisdom, realization, and light that arose in me
paññā udapādi, vijjā udapādi, āloko udapādi.
regarding Dharmas not learned before from another.
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave,
‘This noble truth of suffering should be completely understood.’
pubbe …pe… udapādi.
Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave,
‘This noble truth of suffering has been completely understood.’
pubbe ananussutesu dhammesu
Such was the vision that arose in me …
cakkhuṁ udapādi, ñāṇaṁ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.
§6.2 – (second noble truth abandoned, pahātabban)
‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave,
‘This is the noble truth of the origin of suffering.’
pubbe ananussutesu dhammesu
Such was the vision that arose in me …
cakkhuṁ udapādi, ñāṇaṁ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi.
‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave,
‘This noble truth of the origin of suffering has been given up.’
pubbe ananussutesu dhammesu
Such was the vision that arose in me …
cakkhuṁ udapādi, ñāṇaṁ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.
§6.3 – (third noble truth realized, sacchikātabban)
‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave,
‘This is the noble truth of the cessation of suffering.’
pubbe ananussutesu dhammesu
Such was the vision that arose in me …
cakkhuṁ udapādi, ñāṇaṁ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi.
‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave,
‘This noble truth of the cessation of suffering has been realized.’
pubbe ananussutesu dhammesu
Such was the vision that arose in me …
cakkhuṁ udapādi, ñāṇaṁ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.
§6.4 – (fourth noble truth developed, bhāvetabban)
‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave,
‘This is the noble truth of the practice that leads to the cessation of suffering.’
pubbe ananussutesu dhammesu
Such was the vision that arose in me …
cakkhuṁ udapādi, ñāṇaṁ udapādi,
paññā udapādi, vijjā udapādi, āloko udapādi.
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi.
‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave,
‘This noble truth of the practice that leads to the cessation of suffering has been developed.’
pubbe ananussutesu dhammesu
Such was the vision, knowledge,
cakkhuṁ udapādi, ñāṇaṁ udapādi,
wisdom, realization, and light that arose in me
paññā udapādi, vijjā udapādi, āloko udapādi.
regarding Dharmas not learned before from another.
❧
§11.7 – (knowledge and vision not purified in 12 permutations)
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu
As long as my true knowledge and vision
evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ
about these four noble truths was not fully purified
na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave,
in these three perspectives and twelve aspects,
sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya
I didn’t announce my supreme perfect awakening in this world
‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
§11.8 – (knowledge and vision purified in 12 permutations)
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu
But when my true knowledge and vision
evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ
about these four noble truths was fully purified
suvisuddhaṁ ahosi, athāhaṁ, bhikkhave,
in these three perspectives and twelve aspects,
sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya
I announced my supreme perfect awakening in this world
‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.
with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṁ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”
§11.9 – (five monks happy, koṇḍañña attains stream entry)
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the group of five monks was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne
And while this discourse was being spoken,
āyasmato koṇḍaññassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi:
the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Everything that has a beginning has an end.”
§11.10 – (gods of many realms celebrate)
Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṁ:
And when the Buddha rolled forth the Wheel of Dhamma, the earth gods raised the cry:
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye
“Near Varanasi, in the deer park at Isipatana,
anuttaraṁ dhammacakkaṁ pavattitaṁ
the Buddha has rolled forth the supreme Wheel of Dhamma.
appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena
And that wheel cannot be rolled back by any ascetic or brahmin or god
vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
or Māra or Brahmā or by anyone in the world.”
Bhummānaṁ devānaṁ saddaṁ sutvā cātumahārājikā devā saddamanussāvesuṁ:
Hearing the cry of the Earth Gods, the Gods of the Four Great Kings …
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye
anuttaraṁ dhammacakkaṁ pavattitaṁ
appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena
vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
Cātumahārājikānaṁ devānaṁ saddaṁ sutvā tāvatiṁsā devā …pe…
the Gods of the Thirty-Three …
yāmā devā …pe…
the Gods of Yama …
tusitā devā …pe…
the Joyful Gods … t
nimmānaratī devā …pe…
he Gods Who Love to Imagine …
paranimmitavasavattī devā …pe…
the Gods Who Control what is Imagined by Others …
brahmakāyikā devā saddamanussāvesuṁ:
the Gods of Brahmā’s Host raised the cry:
“etaṁ bhagavatā bārāṇasiyaṁ isipatane migadāye
“Near Varanasi, in the deer park at Isipatana,
anuttaraṁ dhammacakkaṁ pavattitaṁ
the Buddha has rolled forth the supreme Wheel of Dhamma.
appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena
And that wheel cannot be rolled back by any ascetic or brahmin or god
vā mārena vā brahmunā vā kenaci vā lokasmin”ti.
or Māra or Brahmā or by anyone in the world.”
Itiha tena khaṇena tena layena tena muhuttena
And so at that moment, in that instant,
yāva brahmalokā saddo abbhuggacchi.
the cry soared up to the Brahmā realm.
Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi,
And this galaxy shook and rocked and trembled.
appamāṇo ca uḷāro obhāso loke pāturahosi
And an immeasurable, magnificent light appeared in the world,
atikkamma devānaṁ devānubhāvanti.
surpassing the glory of the gods.
§11.11 – (how Koṇḍañña got named)
Atha kho bhagavā imaṁ udānaṁ udānesi:
Then the Buddha expressed this heartfelt sentiment:
“aññāsi vata bho, koṇḍañño,
“Koṇḍañña has really understood!
aññāsi vata bho, koṇḍañño”ti.
Koṇḍañña has really understood!”
Iti hidaṁ āyasmato koṇḍaññassa “aññāsikoṇḍañño”
And that’s how Venerable Koṇḍañña came to be
tveva nāmaṁ ahosīti.
known as “Koṇḍañña Who Understood”.
end of section [56.11 - SN 56.11 Dhammacakkappavattana: 🖏 Rolling Forth the Wheel of Dhamma] ❧
SN 56.12 Tathāgata: The Realized Ones
12. Tathāgatasutta
12. The Realized Ones
“‘Idaṃ dukkhaṃ ariyasaccan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
“‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.
‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti, bhikkhave, tathāgatānaṃ pubbe … pe … udapādi.
‘This noble truth of suffering should be completely understood.’ …
‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of suffering has been completely understood.’ …
‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of the origin of suffering.’ …
‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti, bhikkhave, tathāgatānaṃ pubbe … pe … udapādi.
‘This noble truth of the origin of suffering should be given up.’ …
‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of the origin of suffering has been given up.’ …
‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of the cessation of suffering.’ …
‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti, bhikkhave, tathāgatānaṃ pubbe … pe … udapādi.
‘This noble truth of the cessation of suffering should be realized.’ …
‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This noble truth of the cessation of suffering has been realized.’ …
‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
‘This is the noble truth of the practice that leads to the cessation of suffering.’ …
‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti, bhikkhave, tathāgatānaṃ pubbe … pe … udapādi.
‘This noble truth of the practice that leads to cessation of suffering should be developed.’ …
‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.
‘This noble truth of the practice that leads to cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.”
+ SN 56.13 Khandha: Aggregates
“Cattārimāni, bhikkhave, ariyasaccāni.
“monks, there are these four noble truths.
Katamāni cattāri?
What four?
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
And what is the noble truth of suffering?
‘Pañcupādānakkhandhā’ tissa vacanīyaṁ,
You should say: ‘The five grasping aggregates’.
seyyathidaṁ—
That is:
rūpupādānakkhandho …pe… viññāṇupādānakkhandho.
form, feeling, perception, co-activities, and consciousness.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
And what is the noble truth of the origin of suffering?
Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī,
It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands.
seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.
That is, craving for sensual pleasures, craving to continue existence, and craving to end existence.
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
And what is the noble truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho
It’s the fading away and cessation of that very same craving with nothing left over;
cāgo paṭinissaggo mutti anālayo—
giving it away, letting it go, releasing it, and not clinging to it.
idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
And what is the noble truth of the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… sammāsamādhi—
right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
This is called the noble truth of the practice that leads to the cessation of suffering.
Imāni kho, bhikkhave, cattāri ariyasaccāni.
These are the four noble truths.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.14 Ajjhattikāyatana: Interior Sense Fields
“Cattārimāni, bhikkhave, ariyasaccāni.
“monks, there are these four noble truths.
Katamāni cattāri?
What four?
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
And what is the noble truth of suffering?
‘Cha ajjhattikāni āyatanānī’tissa vacanīyaṁ.
You should say: ‘The six interior sense fields’.
Katamāni cha?
What six?
Cakkhāyatanaṁ …pe… manāyatanaṁ—
The sense fields of the eye, ear, nose, tongue, body, and mind.
idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
This is called the noble truth of suffering.
(remaining 4 noble truths same as previous sutta SN-q 56.13 )
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
…”
Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā—idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi …pe… sammāsamādhi—idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
Imāni kho, bhikkhave, cattāri ariyasaccāni.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.15 Paṭhamadhāraṇa: Remembering (1st)
15. Paṭhamadhāraṇasutta
15. Remembering (1st)
“Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti?
“monks, do you remember the four noble truths that I taught?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.
“I do, sir.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti?
“Dukkhaṃ khvāhaṃ, bhante, bhagavatā paṭhamaṃ ariyasaccaṃ desitaṃ dhāremi;
“Sir, I remember that suffering is the first noble truth you’ve taught;
dukkhasamudayaṃ khvāhaṃ, bhante, bhagavatā dutiyaṃ ariyasaccaṃ desitaṃ dhāremi;
the origin of suffering is the second;
dukkhanirodhaṃ khvāhaṃ, bhante, bhagavatā tatiyaṃ ariyasaccaṃ desitaṃ dhāremi;
the cessation of suffering is the third;
dukkhanirodhagāminiṃ paṭipadaṃ khvāhaṃ, bhante, bhagavatā catutthaṃ ariyasaccaṃ desitaṃ dhāremi.
and the practice that leads to the cessation of suffering is the fourth.
Evaṃ khvāhaṃ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.
That’s how I remember the four noble truths as you’ve taught them.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti.
It’s good that you remember the four noble truths as I’ve taught them.
Dukkhaṃ kho, bhikkhu, mayā paṭhamaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi;
Suffering is the first noble truth I’ve taught, and that’s how you should remember it.
dukkhasamudayaṃ kho, bhikkhu, mayā dutiyaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi;
The origin of suffering is the second;
dukkhanirodhaṃ kho, bhikkhu, mayā tatiyaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi;
the cessation of suffering is the third;
dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi.
and the practice that leads to the cessation of suffering is the fourth.
Evaṃ kho, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.
That’s how you should remember the four noble truths as I’ve taught them.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.16 Dutiyadhāraṇa: Remembering (2nd)
16. Dutiyadhāraṇasutta
16. Remembering (2nd)
“Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti?
“monks, do you remember the four noble truths that I taught?”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“ahaṃ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.
“I do, sir.”
“Yathā kathaṃ pana tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti?
“How so, monk?”
“Dukkhaṃ khvāhaṃ, bhante, bhagavatā paṭhamaṃ ariyasaccaṃ desitaṃ dhāremi.
“Sir, I remember that suffering is the first noble truth you’ve taught.
Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṃ vadeyya:
For if any ascetic or brahmin should say this:
‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ.
‘What the ascetic Gotama teaches is not the first noble truth of suffering.
Ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti—
I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Dukkhasamudayaṃ khvāhaṃ, bhante, bhagavatā … pe …
The origin of suffering … The cessation of suffering …
dukkhanirodhagāminiṃ paṭipadaṃ khvāhaṃ, bhante, bhagavatā catutthaṃ ariyasaccaṃ desitaṃ dhāremi.
The practice that leads to the cessation of suffering is the fourth noble truth you’ve taught.
Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṃ vadeyya:
For if any ascetic or brahmin should say this:
‘netaṃ dukkhanirodhagāminī paṭipadā catutthaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ.
‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering.
Ahametaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paññapessāmī’ti—
I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Evaṃ khvāhaṃ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.
That’s how I remember the four noble truths as you’ve taught them.”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Sādhu kho tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti.
It’s good that you remember the four noble truths as I’ve taught them.
Dukkhaṃ kho, bhikkhu, mayā paṭhamaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi.
Suffering is the first noble truth I’ve taught, and that’s how you should remember it.
Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṃ vadeyya:
For if any ascetic or brahmin should say this:
‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ.
‘What the ascetic Gotama teaches is not the first noble truth of suffering.
Ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti—
I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Dukkhasamudayaṃ kho, bhikkhu … pe …
The origin of suffering …
dukkhanirodhaṃ kho, bhikkhu … pe …
The cessation of suffering …
dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi.
The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it.
Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṃ vadeyya:
For if any ascetic or brahmin should say this:
‘netaṃ dukkhanirodhagāminī paṭipadā catutthaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ.
‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering.
Ahametaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paññapessāmī’ti—
I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Evaṃ kho tvaṃ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.
That’s how you should remember the four noble truths as I’ve taught them.
Sāvatthinidānaṃ.
At Sāvatthī.
❧
+ SN 56.17 Avijjā: Ignorance
17. Avijjāsutta
17. Ignorance
Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Seated to one side, that monk said to the Buddha:
“‘avijjā, avijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘ignorance’.
Katamā nu kho, bhante, avijjā;
What is ignorance?
kittāvatā ca avijjāgato hotī”ti?
And how is an ignorant person defined?”
“Yaṃ kho, bhikkhu, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ—
“Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṃ vuccati, bhikkhu, avijjā;
This is called ignorance.
ettāvatā ca avijjāgato hotīti.
And this is how an ignorant person is defined.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.18 Vijjā: Knowledge
18. Vijjāsutta
18. Knowledge
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha, bowed, sat down to one side, and said to him:
“‘vijjā, vijjā’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘knowledge’.
Katamā nu kho, bhante, vijjā;
What is knowledge?
kittāvatā ca vijjāgato hotī”ti?
And how is a knowledgeable person defined?”
“Yaṃ kho, bhikkhu, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ—
“Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṃ vuccati, bhikkhu, vijjā;
This is called knowledge.
ettāvatā ca vijjāgato hotīti.
And this is how a knowledgeable person is defined.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.19 Saṅkāsana: Expressions
19. Saṅkāsanasutta
19. Expressions
“‘Idaṃ dukkhaṃ ariyasaccan’ti, bhikkhave, mayā paññattaṃ.
“monks, I’ve declared: ‘This is the noble truth of suffering.’
Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā:
And there are limitless explanations, phrases, and expressions about that:
‘itipidaṃ dukkhaṃ ariyasaccan’ti;
‘This is another way of saying that this is the noble truth of suffering.’
idaṃ dukkhasamudayaṃ … pe …
I’ve declared: ‘This is the noble truth of the origin of suffering.’ …
idaṃ dukkhanirodhaṃ … pe …
I’ve declared: ‘This is the noble truth of the cessation of suffering.’ …
‘idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, mayā paññattaṃ.
I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’
Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā:
And there are limitless explanations, phrases, and expressions about that:
‘itipidaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti.
‘This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.’
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.20 Tatha: Real
20. Tathasutta
20. Real
“Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni.
“monks, these four things are real, not unreal, not otherwise.
Katamāni cattāri?
What four?
‘Idaṃ dukkhan’ti, bhikkhave, tathametaṃ avitathametaṃ anaññathametaṃ;
‘This is suffering’ …
‘ayaṃ dukkhasamudayo’ti tathametaṃ avitathametaṃ anaññathametaṃ;
‘This is the origin of suffering’ …
‘ayaṃ dukkhanirodho’ti tathametaṃ avitathametaṃ anaññathametaṃ;
‘This is the cessation of suffering’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti tathametaṃ avitathametaṃ anaññathametaṃ—
‘This is the practice that leads to the cessation of suffering’ …
imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni.
These four things are real, not unreal, not otherwise.
Sāvatthinidānaṃ.
At Sāvatthī.
end of section [56..2.. - SN 56 vagga 2 Dhammacakkappavattana: Rolling Forth the Wheel of Dhamma] ❧
+ § – SN 56 vagga 3 Koṭigāma: At the Village of Koṭi+ all - all
3. Koṭigāmavagga
3. At the Village of Koṭi
SN 56.21 Paṭhamakoṭigāma: At the Village of Koṭi (1st)
21. Paṭhamakoṭigāmasutta
21. At the Village of Koṭi (1st)
Ekaṃ samayaṃ bhagavā vajjīsu viharati koṭigāme.
At one time the Buddha was staying in the land of the Vajjis at the village of Koṭi.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
“monks, not understanding and not comprehending four noble truths, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
The noble truths of suffering,
Dukkhasamudayassa ariyasaccassa … pe …
the origin of suffering,
dukkhanirodhassa ariyasaccassa … pe …
the cessation of suffering,
dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
and the practice that leads to the cessation of suffering.
Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthi dāni punabbhavo”ti.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Catunnaṃ ariyasaccānaṃ,
“Because of not truly seeing
Yathābhūtaṃ adassanā;
the four noble truths,
Saṃsitaṃ dīghamaddhānaṃ,
we have transmigrated for a long time
Tāsu tāsveva jātisu.
from one rebirth to the next.
Tāni etāni diṭṭhāni,
But now that these truths have been seen,
bhavanetti samūhatā;
the attachment to rebirth is eradicated.
Ucchinnaṃ mūlaṃ dukkhassa,
The root of suffering is cut off,
natthi dāni punabbhavo”ti.
now there are no more future lives.”
SN 56.22 Dutiyakoṭigāma: At the Village of Koṭi (2nd)
22. Dutiyakoṭigāmasutta
22. At the Village of Koṭi (2nd)
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,
“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Ye dukkhaṃ nappajānanti,
“There are those who don’t understand suffering
atho dukkhassa sambhavaṃ;
and suffering’s cause,
Yattha ca sabbaso dukkhaṃ,
and where all suffering
asesaṃ uparujjhati.
ceases with nothing left over.
Tañca maggaṃ na jānanti,
And they don’t know the path
Dukkhūpasamagāminaṃ;
that leads to the stilling of suffering.
Cetovimuttihīnā te,
They lack the heart’s release,
Atho paññāvimuttiyā;
as well as the release by wisdom.
Abhabbā te antakiriyāya,
Unable to make an end,
Te ve jātijarūpagā.
they continue to be reborn and get old.
Ye ca dukkhaṃ pajānanti,
But there are those who understand suffering
atho dukkhassa sambhavaṃ;
and suffering’s cause,
Yattha ca sabbaso dukkhaṃ,
and where all suffering
asesaṃ uparujjhati.
ceases with nothing left over.
Tañca maggaṃ pajānanti,
And they understand the path
dukkhūpasamagāminaṃ;
that leads to the stilling of suffering.
Cetovimuttisampannā,
They’re endowed with the heart’s release,
atho paññāvimuttiyā;
as well as the release by wisdom.
Bhabbā te antakiriyāya,
Able to make an end,
na te jātijarūpagā”ti.
they don’t continue to be reborn and get old.”
❧
+ SN 56.23 Sammāsambuddha: The Fully Awakened Buddha
23. Sammāsambuddhasutta
23. The Fully Awakened Buddha
Sāvatthinidānaṃ.
At Sāvatthī.
Cattārimāni, bhikkhave, ariyasaccāni.
“monks, there are these four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ … pe … dukkhanirodhagāminī paṭipadā ariyasaccaṃ—
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
imāni kho, bhikkhave, cattāri ariyasaccāni.
These are the four noble truths.
Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato ‘arahaṃ sammāsambuddho’ti vuccati.
It is because he has truly woken up to these four noble truths that the Realized One is called ‘the perfected one, the fully awakened Buddha’.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.24 Arahanta: The Perfected Ones
24. Arahantasutta
24. The Perfected Ones
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhiṃsu.
“monks, whatever perfected ones, fully awakened Buddhas truly wake up—in the past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhissanti.
future,
Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.
or present—all of them truly wake up to the four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ye hi, keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu … pe …
Whatever perfected ones, fully awakened Buddhas truly wake up—in the past,
abhisambujjhissanti …
future,
abhisambujjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.
or present—all of them truly wake up to the four noble truths.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.25 Āsavakkhaya: The Ending of Defilements
25. Āsavakkhayasutta
25. The Ending of Defilements
“Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato apassato.
“monks, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see.
Kiñca, bhikkhave, jānato passato āsavānaṃ khayo hoti?
For one who knows and sees what?
‘Idaṃ dukkhan’ti, bhikkhave, jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhasamudayo’ti jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhanirodho’ti jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṃ khayo hoti.
The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path.
Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.
The ending of the defilements is for one who knows and sees this.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.26 Mitta: Friends
26. Mittasutta
26. Friends
“Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of these four noble truths.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.27 Tatha: Real
27. Tathasutta
27. Real
“Cattārimāni, bhikkhave, ariyasaccāni.
“monks, there are these four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ—
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni;
These four things are real, not unreal, not otherwise.
tasmā ‘ariyasaccānī’ti vuccanti.
That’s why they’re called ‘noble truths’.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.28 Loka: The World
28. Lokasutta
28. The World
“Cattārimāni, bhikkhave, ariyasaccāni.
“monks, there are these four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato ariyo;
In this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One.
tasmā ‘ariyasaccānī’ti vuccanti.
That’s why they’re called ‘noble truths’.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.29 Pariññeyya: Should Be Completely Understood
29. Pariññeyyasutta
29. Should Be Completely Understood
“Cattārimāni, bhikkhave, ariyasaccāni.
“monks, there are these four noble truths.
Katamāni cattāri?
What four?
Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ—
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
imāni kho, bhikkhave, cattāri ariyasaccāni.
These are the four noble truths.
Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ atthi ariyasaccaṃ pariññeyyaṃ, atthi ariyasaccaṃ pahātabbaṃ, atthi ariyasaccaṃ sacchikātabbaṃ, atthi ariyasaccaṃ bhāvetabbaṃ.
Of these four noble truths, there is one to be completely understood, one to be given up, one to be realized, and one to be developed.
Katamañca, bhikkhave, ariyasaccaṃ pariññeyyaṃ?
And which noble truth should be completely understood?
Dukkhaṃ, bhikkhave, ariyasaccaṃ pariññeyyaṃ, dukkhasamudayaṃ ariyasaccaṃ pahātabbaṃ, dukkhanirodhaṃ ariyasaccaṃ sacchikātabbaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbaṃ.
The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be given up. The noble truth of the cessation of suffering should be realized. The noble truth of the practice that leads to the cessation of suffering should be developed.
Sāvatthinidānaṃ.
At Sāvatthī.
SN 56.30 Gavampati: With Gavampati
30. Gavampatisutta
30. With Gavampati
Ekaṃ samayaṃ sambahulā therā bhikkhū cetesu viharanti sahañcanike.
At one time several monks were staying in the land of the Cetis at Sahajāti.
Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
Now at that time, after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them:
“yo nu kho, āvuso, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī”ti.
“Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?”
Evaṃ vutte, āyasmā gavampati thero bhikkhū etadavoca:
When they said this, Venerable Gavampati said to those senior monks:
“sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:
“Reverends, I have heard and learned this in the presence of the Buddha:
‘yo, bhikkhave, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati.
‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhasamudayaṃ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati.
Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhanirodhaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṃ paṭipadampi passati.
Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering.
Yo dukkhanirodhagāminiṃ paṭipadaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti.
Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”
end of section [56..3.. - SN 56 vagga 3 Koṭigāma: At the Village of Koṭi] ❧
+ § – SN 56 vagga 4 Sīsapāvana: In a Rosewood Forest+ all - all
4. Sīsapāvanavagga
4. In a Rosewood Forest
+ SN 56.31 Sīsapāvana: In a Rosewood Forest
31. Sīsapāvanasutta
31. In a Rosewood Forest
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati sīsapāvane.
At one time the Buddha was staying near Kosambī in a rosewood forest.
Atha kho bhagavā parittāni sīsapāpaṇṇāni pāṇinā gahetvā bhikkhū āmantesi:
Then the Buddha picked up a few rosewood leaves in his hand and addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho bahutaraṃ—
Which is more:
yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṃ upari sīsapāvane”ti?
the few leaves in my hand, or those in the forest above me?”
“Appamattakāni, bhante, bhagavatā parittāni sīsapāpaṇṇāni pāṇinā gahitāni;
“Sir, the few leaves in your hand are a tiny amount.
atha kho etāneva bahutarāni yadidaṃ upari sīsapāvane”ti.
There are far more leaves in the forest above.”
“Evameva kho, bhikkhave, etadeva bahutaraṃ yaṃ vo mayā abhiññāya anakkhātaṃ.
“In the same way, there is much more that I have directly known but have not explained to you. What I have explained is a tiny amount.
Kasmā cetaṃ, bhikkhave, mayā anakkhātaṃ?
And why haven’t I explained it?
Na hetaṃ, bhikkhave, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati;
Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā taṃ mayā anakkhātaṃ.
That’s why I haven’t explained it.
Kiñca, bhikkhave, mayā akkhātaṃ?
And what have I explained?
‘Idaṃ dukkhan’ti, bhikkhave, mayā akkhātaṃ, ‘ayaṃ dukkhasamudayo’ti mayā akkhātaṃ, ‘ayaṃ dukkhanirodho’ti mayā akkhātaṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṃ.
I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Kasmā cetaṃ, bhikkhave, mayā akkhātaṃ?
And why have I explained this?
Etañhi, bhikkhave, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati;
Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā taṃ mayā akkhātaṃ.
That’s why I’ve explained it.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.32 Khadirapatta: Acacia Leaves
32. Khadirapattasutta
32. Acacia Leaves
“Yo, bhikkhave, evaṃ vadeyya:
“monks, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhasamudayaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhanirodhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:
It’s as if someone were to say:
‘ahaṃ khadirapattānaṃ vā saralapattānaṃ vā āmalakapattānaṃ vā puṭaṃ karitvā udakaṃ vā tālapattaṃ vā āharissāmī’ti—
‘I’ll make a basket out of acacia leaves or pine needles or myrobalan leaves, and use it to carry water or a palm frond.’
netaṃ ṭhānaṃ vijjati;
That is not possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:
In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Yo ca kho, bhikkhave, evaṃ vadeyya:
But suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhasamudayaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhanirodhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.
That is possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:
It’s as if someone were to say:
‘ahaṃ padumapattānaṃ vā palāsapattānaṃ vā māluvapattānaṃ vā puṭaṃ karitvā udakaṃ vā tālapattaṃ vā āharissāmī’ti—
‘I’ll make a basket out of lotus leaves or flame-of-the-forest leaves or camel’s foot creeper leaves, and use it to carry water or a palm frond.’
ṭhānametaṃ vijjati;
That is possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:
In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.
That is possible.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.33 Daṇḍa: A Stick
33. Daṇḍasutta
33. A Stick
“Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati;
“monks, suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the top.
evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti.
It’s the same for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
Taṃ kissa hetu?
Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.
It’s because they haven’t seen the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.34 Cela: Clothes
34. Celasutta
34. Clothes
“Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti?
“monks, if your clothes or head were on fire, what would you do about it?”
“Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.
“Sir, if our clothes or head were on fire, we’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.”
“Ādittaṃ, bhikkhave, celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
“monks, regarding your burning head or clothes with equanimity, not paying attention to them, you should apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning to truly comprehending the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.35 Sattisata: A Hundred Spears
35. Sattisatasutta
35. A Hundred Spears
“Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī.
“monks, suppose there was a man with a lifespan of a hundred years.
Tamenaṃ evaṃ vadeyya:
And someone might say to him:
‘ehambho purisa, pubbaṇhasamayaṃ taṃ sattisatena hanissanti, majjhanhikasamayaṃ sattisatena hanissanti, sāyanhasamayaṃ sattisatena hanissanti.
‘Come now, my good man, they’ll strike you with a hundred spears in the morning, at midday, and in the late afternoon.
So kho tvaṃ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’ti.
And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’
Atthavasikena, bhikkhave, kulaputtena alaṃ upagantuṃ.
For an earnest and respectable person this is sufficient reason to submit.
Taṃ kissa hetu?
Why is that?
Anamataggoyaṃ, bhikkhave, saṃsāro;
Transmigration has no known beginning.
pubbā koṭi nappaññāyati sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ.
No first point is found of blows by spears, swords, arrows, and axes.
Evañcetaṃ, bhikkhave, assa.
Now this may be so.
Na kho panāhaṃ, bhikkhave, saha dukkhena, saha domanassena catunnaṃ ariyasaccānaṃ abhisamayaṃ vadāmi;
But the comprehension of the four noble truths doesn’t come with pain or sadness, I say.
api cāhaṃ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṃ ariyasaccānaṃ abhisamayaṃ vadāmi.
Rather, the comprehension of the four noble truths comes only with pleasure and happiness, I say.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.36 Pāṇa: Living Creatures
36. Pāṇasutta
36. Living Creatures
“Seyyathāpi, bhikkhave, puriso yaṃ imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ tacchetvā ekajjhaṃ saṃhareyya;
Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile,
ekajjhaṃ saṃharitvā sūlaṃ kareyya.
and make them into stakes.
Sūlaṃ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya.
Then they’d impale the large creatures in the ocean on large stakes; the medium-sized creatures on medium-sized stakes; and the small creatures on small stakes.
Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu.
They wouldn’t run out of sizable creatures in the ocean before
Atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya.
using up all the grass, sticks, branches, and leaves in India.
Ito bahutarā kho, bhikkhave, mahāsamudde sukhumakā pāṇā, ye na sukarā sūlesu āvunituṃ.
There are far more small creatures in the ocean than this, so it wouldn’t be feasible to impale them on stakes.
Taṃ kissa hetu?
Why is that?
Sukhumattā, bhikkhave, attabhāvassa.
Because of the small size of those life-forms.
Evaṃ mahā kho, bhikkhave, apāyo.
That’s how big the plane of loss is.
Evaṃ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
A person accomplished in view, exempt from that vast plane of loss, truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.37 Paṭhamasūriya: The Simile of the Sun (1st)
37. Paṭhamasūriyasutta
37. The Simile of the Sun (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ.
“monks, the dawn is the forerunner and precursor of the sunrise.
Evameva kho, bhikkhave, bhikkhuno catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—sammādiṭṭhi.
In the same way, right view is the forerunner and precursor of truly comprehending the four noble truths.
Tassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ:
A monk with right view can expect to truly understand:
‘idaṃ dukkhan’ti yathābhūtaṃ pajānissati … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānissati.
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.38 Dutiyasūriya: The Simile of the Sun (2nd)
38. Dutiyasūriyasutta
38. The Simile of the Sun (2nd)
“Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.
“monks, as long as the moon and the sun don’t arise in the world, no great light or great radiance appears.
Andhatamaṃ tadā hoti andhakāratimisā.
Darkness prevails then, utter darkness.
Neva tāva rattindivā paññāyanti, na māsaddhamāsā paññāyanti, na utusaṃvaccharā paññāyanti.
Day and night aren’t found, nor months and fortnights, nor seasons and years.
Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.
But when the moon and the sun arise in the world, a great light, a great radiance appears.
Neva andhakāratamaṃ tadā hoti na andhakāratimisā.
Darkness no longer prevails.
Atha rattindivā paññāyanti, māsaddhamāsā paññāyanti, utusaṃvaccharā paññāyanti.
Day and night are found, and months and fortnights, and seasons and years.
Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṃ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.
In the same way, as long as the Realized One doesn’t arise in the world, no great light or great radiance appears.
Andhatamaṃ tadā hoti andhakāratimisā.
Darkness prevails then, utter darkness.
Neva tāva catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.
There’s no explanation of the four noble truths, no teaching, advocating, establishing, clarifying, analyzing, and revealing of them.
Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.
But when the Realized One arises in the world, a great light, a great radiance appears.
Neva andhatamaṃ tadā hoti na andhakāratimisā.
Darkness no longer prevails.
Atha kho catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.
Then there’s the explanation of the four noble truths, the teaching, advocating, establishing, clarifying, analyzing, and revealing of them.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.39 Indakhīla: A Boundary Pillar
39. Indakhīlasutta
39. A Boundary Pillar
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe …
“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:
They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.
‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto.
Suppose there was a light tuft of cotton-wool or kapok which was taken up by the wind and landed on level ground.
Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya.
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Taṃ kissa hetu?
Why is that?
Lahukattā, bhikkhave, kappāsapicuno.
It’s because the tuft of cotton-wool is so light.
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe …
In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:
They gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.
‘Surely this worthy one knows and sees.’
Taṃ kissa hetu?
Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.
It’s because they haven’t seen the four noble truths.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.
‘Surely this worthy one knows and sees.’
Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī.
Suppose there was an iron pillar or a boundary pillar with deep foundations, firmly embedded, imperturbable and unshakable.
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya … pe … uttarāya cepi disāya … pe … dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya.
Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.
Taṃ kissa hetu?
Why is that?
Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa.
It’s because that boundary pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …
In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti:
They don’t gaze up at the face of another ascetic or brahmin, thinking:
‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti.
‘Surely this worthy one knows and sees.’
Taṃ kissa hetu?
Why is that?
Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.
It’s because they have clearly seen the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
❧
+ SN 56.40 Vādatthika: Looking For a Debate
40. Vādatthikasutta
40. Looking For a Debate
“Yo hi koci, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …
“monks, take any monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī:
An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking:
‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.
‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that monk shake or rock or tremble.
Pacchimāya cepi disāya … pe …
uttarāya cepi disāya … pe …
dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī:
‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.
Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko.
Suppose there was a stone pillar, sixteen feet long.
Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa.
Eight feet were buried underground, and eight above ground.
Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya … pe … uttarāya cepi disāya … pe … dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya.
Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble.
Taṃ kissa hetu?
Why is that?
Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa.
It’s because that boundary pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;
In the same way, take any monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.
An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that monk shake or rock or tremble.
Pacchimāya cepi disāya … pe …
uttarāya cepi disāya … pe …
dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī: ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti—netaṃ ṭhānaṃ vijjati.
Taṃ kissa hetu?
Why is that?
Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.
It’s because they have clearly seen the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
end of section [56..4.. - SN 56 vagga 4 Sīsapāvana: In a Rosewood Forest] ❧
+ § – SN 56 vagga 5 Papāta: A Cliff+ all - all
5. Papātavagga
5. A Cliff
+ SN 56.41 Lokacintā: Speculation About the World
41. Lokacintāsutta
41. Speculation About the World
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhūtapubbaṃ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṃ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṃ cintento.
“Once upon a time, monks, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.
Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṃ senaṃ bhisamuḷālaṃ pavisantaṃ.
Then that person saw an army of four divisions enter a lotus stalk.
Disvānassa etadahosi:
When he saw this he thought:
‘ummattosmi nāmāhaṃ, vicetosmi nāmāhaṃ.
‘I’ve gone mad, really, I’ve lost my mind!
Yaṃ loke natthi taṃ mayā diṭṭhan’ti.
I’m seeing things that don’t exist in the world.’
Atha kho so, bhikkhave, puriso nagaraṃ pavisitvā mahājanakāyassa ārocesi:
Then that person entered the city and informed a large crowd:
‘ummattosmi nāmāhaṃ, bhante, vicetosmi nāmāhaṃ, bhante.
‘I’ve gone mad, really, I’ve lost my mind!
Yaṃ loke natthi taṃ mayā diṭṭhan’ti.
I’m seeing things that don’t exist in the world.’
‘Kathaṃ pana tvaṃ, ambho purisa, ummatto kathaṃ viceto?
‘But how is it that you’re mad? How have you lost your mind?
Kiñca loke natthi yaṃ tayā diṭṭhan’ti?
And what have you seen that doesn’t exist in the world?’
‘Idhāhaṃ, bhante, rājagahā nikkhamitvā “lokacintaṃ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṃ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṃ lokacintaṃ cintento.
‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.
Addasaṃ khvāhaṃ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṃ senaṃ bhisamuḷālaṃ pavisantaṃ.
Then I saw an army of four divisions enter a lotus stalk.
Evaṃ khvāhaṃ, bhante, ummatto evaṃ viceto.
That’s why I’m mad, that’s why I’ve lost my mind.
Idañca loke natthi yaṃ mayā diṭṭhan’ti.
And that’s what I’ve seen that doesn’t exist in the world.’
‘Taggha tvaṃ, ambho purisa, ummatto taggha viceto.
‘Well, mister, you’re definitely mad, you’ve definitely lost your mind.
Idañca loke natthi yaṃ tayā diṭṭhan’ti.
And you’re seeing things that don’t exist in the world.’
Taṃ kho pana, bhikkhave, so puriso bhūtaṃyeva addasa, no abhūtaṃ.
But what that person saw was in fact real, not unreal.
Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
Once upon a time, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu.
In that battle the gods won and the demons lost.
Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṃ pavisiṃsu devānaṃyeva mohayamānā.
The defeated and terrified demons entered the demon city through the lotus stalk only to confuse the gods.
Tasmātiha, bhikkhave, mā lokacintaṃ cintetha:
So monks, don’t speculate about the world.
‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā.
For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those ideas aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Cintentā kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti cinteyyātha … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti cinteyyātha.
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Taṃ kissa hetu?
Why is that?
Esā, bhikkhave, cintā atthasaṃhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.
Because those ideas are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Sāvatthinidānaṃ.
At Sāvatthī.
❧
+ SN 56.42 Papāta: A Cliff
42. Papātasutta
42. A Cliff
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti.
“Come, monks, let’s go to Inspiration Peak for the day’s meditation.
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena paṭibhānakūṭo tenupasaṅkami.
Then the Buddha together with several monks went to Inspiration Peak.
Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṃ papātaṃ.
A certain monk saw the big cliff there
Disvāna bhagavantaṃ etadavoca:
and said to the Buddha:
“mahā vatāyaṃ, bhante, papāto subhayānako, bhante, papāto.
“Sir, that big cliff is really huge and scary.
Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?
Is there any other cliff bigger and scarier than this one?”
“Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti.
“There is, monk.”
“Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti?
“But sir, what is it?”
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,
“monk, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
te jātisaṃvattanikesu saṅkhāresu abhiramanti, jarāsaṃvattanikesu saṅkhāresu abhiramanti, maraṇasaṃvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu abhiramanti.
They take pleasure in co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress.
Te jātisaṃvattanikesu saṅkhāresu abhiratā jarāsaṃvattanikesu saṅkhāresu abhiratā maraṇasaṃvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu abhiratā jātisaṃvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṃvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṃvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre abhisaṅkharonti.
Since they take pleasure in such co-doings, they continue to make them.
Te jātisaṃvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṃvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṃvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti.
Having made co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te jātisaṃvattanikesu saṅkhāresu nābhiramanti, jarāsaṃvattanikesu saṅkhāresu nābhiramanti, maraṇasaṃvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu nābhiramanti.
They don’t take pleasure in co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress.
Te jātisaṃvattanikesu saṅkhāresu anabhiratā, jarāsaṃvattanikesu saṅkhāresu anabhiratā, maraṇasaṃvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu anabhiratā, jātisaṃvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṃvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṃvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre nābhisaṅkharonti.
Since they don’t take pleasure in such co-doings, they stop making them.
Te jātisaṃvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṃvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṃvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti.
Having stopped making co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccanti dukkhasmā’ti vadāmi.
They’re freed from suffering, I say.
Sāvatthinidānaṃ.
At Sāvatthī.
❧
+ SN 56.43 Mahāpariḷāha: The Intense Fever
43. Mahāpariḷāhasutta
43. The Intense Fever
“Atthi, bhikkhave, mahāpariḷāho nāma nirayo.
“monks, there is a hell called ‘The Intense Fever’.
Tattha yaṃ kiñci cakkhunā rūpaṃ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṃ; akantarūpaññeva passati no kantarūpaṃ; amanāparūpaññeva passati no manāparūpaṃ.
There, whatever sight you see with your eye is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.
Yaṃ kiñci sotena saddaṃ suṇāti … pe …
Whatever sound you hear … Whatever odor you smell … Whatever flavor you taste …
yaṃ kiñci kāyena phoṭṭhabbaṃ phusati … pe …
Whatever touch you feel …
yaṃ kiñci manasā dhammaṃ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṃ; akantarūpaññeva vijānāti no kantarūpaṃ; amanāparūpaññeva vijānāti no manāparūpan”ti.
Whatever thought you know with your mind is unlikable, not likable; undesirable, not desirable; unpleasant, not pleasant.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks said to the Buddha:
“mahā vata so, bhante, pariḷāho, sumahā vata so, bhante, pariḷāho.
“Sir, that fever really is intense, so very intense.
Atthi nu kho, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ceva bhayānakataro cā”ti?
Is there any other fever more intense and scarier than this one?”
“Atthi kho, bhikkhu, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti.
“There is, monk.”
“Katamo pana, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti?
“But sir, what is it?”
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe …
“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te jātisaṃvattanikesu saṅkhāresu abhiramanti … pe …
They take pleasure in co-doings that lead to rebirth …
abhiratā … pe … abhisaṅkharonti … pe …
They continue to make such co-doings …
abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti.
Having made such co-doings, they burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
Te jātisaṃvattanikesu saṅkhāresu nābhiramanti … pe …
They don’t take pleasure in co-doings that lead to rebirth …
anabhiratā … pe … nābhisaṅkharonti … pe …
They stop making such co-doings …
anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti.
Having stopped making such co-doings, they don’t burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccanti dukkhasmā’ti vadāmi.
They’re freed from suffering, I say.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.44 Kūṭāgāra: A Bungalow
44. Kūṭāgārasutta
44. A Bungalow
“Yo hi, bhikkhave, evaṃ vadeyya:
“monks, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:
It’s as if someone were to say:
‘ahaṃ kūṭāgārassa heṭṭhimaṃ gharaṃ akaritvā uparimaṃ gharaṃ āropessāmī’ti—
‘Before the lower story of a bungalow is built, I will climb up to the upper story.’
netaṃ ṭhānaṃ vijjati;
That is not possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:
In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
netaṃ ṭhānaṃ vijjati.
That is not possible.
Yo ca kho, bhikkhave, evaṃ vadeyya:
But suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.
That is possible.
Seyyathāpi, bhikkhave, yo evaṃ vadeyya:
It’s as if someone were to say:
‘ahaṃ kūṭāgārassa heṭṭhimaṃ gharaṃ karitvā uparimaṃ gharaṃ āropessāmī’ti—
‘After the lower story of a bungalow is built, I will climb up to the upper story.’
ṭhānametaṃ vijjati;
That is possible.
evameva kho, bhikkhave, yo evaṃ vadeyya:
In the same way, suppose someone were to say:
‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca … pe … dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti—
‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
ṭhānametaṃ vijjati.
That is possible.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.45 Vāla: Splitting Hairs
45. Vālasutta
45. Splitting Hairs
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.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.
Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṃ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātente, poṅkhānupoṅkhaṃ avirādhitaṃ.
He saw several Licchavi youths practicing archery. They were shooting arrows from a distance through a small keyhole, shot after shot without missing.
Disvānassa etadahosi:
When he saw this he thought:
“sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā;
“These Licchavi youths really are trained, so well trained,
yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan”ti.
in that they shoot arrows from a distance through a small keyhole, shot after shot without missing.”
Atha kho āyasmā ānando vesāliṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda wandered for alms in Vesālī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ.
Addasaṃ khvāhaṃ, bhante, sambahule licchavikumārake santhāgāre upāsanaṃ karonte dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātente poṅkhānupoṅkhaṃ avirādhitaṃ.
Disvāna me etadahosi:
‘sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā;
yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan’”ti.
“Taṃ kiṃ maññasi, ānanda,
“What do you think, Ānanda?
katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā—
Which is harder and more challenging:
yo dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti?
to shoot arrows from a distance through a small keyhole, shot after shot without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?”
“Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti.
“It’s more difficult and challenging, sir, to take a horsehair split into seven strands and penetrate one tip with another tip.”
“Atha kho, ānanda, duppaṭivijjhataraṃ paṭivijjhanti, ye ‘idaṃ dukkhan’ti yathābhūtaṃ paṭivijjhanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ paṭivijjhanti.
“Still, Ānanda, those who truly penetrate suffering, its origin, its cessation, and the path penetrate something tougher than that.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.46 Andhakāra: Darkness
46. Andhakārasutta
46. Darkness
“Atthi, bhikkhave, lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthamimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃ mahānubhāvānaṃ ābhāya nānubhontī”ti.
“monks, the boundless desolation of interstellar space is so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:
When he said this, one of the monks asked the Buddha:
“mahā vata so, bhante, andhakāro, sumahā vata so, bhante, andhakāro.
“Sir, that darkness really is intense, so very intense.
Atthi nu kho, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?
Is there any other darkness more intense and scarier than this one?”
“Atthi kho, bhikkhu, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti.
“There is, monk.”
“Katamo pana, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti?
“But sir, what is it?”
“Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,
“There are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
te jātisaṃvattanikesu saṅkhāresu abhiramanti … pe …
They take pleasure in co-doings that lead to rebirth …
abhiratā … pe … abhisaṅkharonti … pe …
They continue to make such co-doings …
abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti.
Having made such co-doings, they fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti,
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
te jātisaṃvattanikesu saṅkhāresu nābhiramanti … pe …
They don’t take pleasure in co-doings that lead to rebirth …
anabhiratā … pe … nābhisaṅkharonti … pe …
They stop making such co-doings …
anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti.
Having stopped making such co-doings, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Parimuccanti dukkhasmā’ti vadāmi.
They’re freed from suffering, I say.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.47 Paṭhamachiggaḷayuga: A Yoke With a Hole (1st)
47. Paṭhamachiggaḷayugasutta
47. A Yoke With a Hole (1st)
“Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṃ yugaṃ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya.
“monks, suppose a person was to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti?
Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”
“Yadi nūna, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.
“Only after a very long time, sir, if ever.”
“Khippataraṃ kho so, bhikkhave, kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyya, na tvevāhaṃ, bhikkhave, sakiṃ vinipātagatena bālena manussattaṃ vadāmi.
“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.
Taṃ kissa hetu?
Why is that?
Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā.
Because there there’s no principled or moral conduct, and no doing what is good and skillful.
Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.
There they just prey on each other, preying on the weak.
Taṃ kissa hetu?
Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.
It’s because they haven’t seen the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.48 Dutiyachiggaḷayuga: A Yoke With a Hole (2nd)
48. Dutiyachiggaḷayugasutta
48. A Yoke With a Hole (2nd)
“Seyyathāpi, bhikkhave, ayaṃ mahāpathavī ekodakā assa.
“monks, suppose the earth was entirely covered with water.
Tatra puriso ekacchiggaḷaṃ yugaṃ pakkhipeyya.
And a person threw a yoke with a single hole into it.
Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya.
The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya.
And there was a one-eyed turtle who popped up once every hundred years.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti?
Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”
“Adhiccamidaṃ, bhante, yaṃ so kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti.
“It’s unlikely, sir.”
“Evaṃ adhiccamidaṃ, bhikkhave, yaṃ manussattaṃ labhati.
“That’s how unlikely it is to get reborn as a human being.
Evaṃ adhiccamidaṃ, bhikkhave, yaṃ tathāgato loke uppajjati arahaṃ sammāsambuddho.
And that’s how unlikely it is for a Realized One to arise in the world, a perfected one, a fully awakened Buddha.
Evaṃ adhiccamidaṃ, bhikkhave, yaṃ tathāgatappavedito dhammavinayo loke dibbati.
And that’s how unlikely it is for the teaching and training proclaimed by a Realized One to shine in the world.
Tassidaṃ, bhikkhave, manussattaṃ laddhaṃ, tathāgato loke uppanno arahaṃ sammāsambuddho, tathāgatappavedito ca dhammavinayo loke dibbati.
And now, monks, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.49 Paṭhamasinerupabbatarāja: Sineru, King of Mountains (1st)
49. Paṭhamasinerupabbatarājasutta
49. Sineru, King of Mountains (1st)
“Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya.
“monks, suppose a person was to place down on Sineru, the king of mountains, seven pebbles the size of mung beans.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā, yo vā sinerupabbatarājā”ti?
Which is more: the seven pebbles the size of mung beans? Or Sineru, the king of mountains?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—sinerupabbatarājā;
“Sir, Sineru, the king of mountains, is certainly more.
appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā.
The seven pebbles the size of mung beans are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerupabbatarājānaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti.
Compared to Sineru, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.50 Dutiyasinerupabbatarāja: Sineru, King of Mountains (2nd)
50. Dutiyasinerupabbatarājasutta
50. Sineru, King of Mountains (2nd)
“Seyyathāpi, bhikkhave, sinerupabbatarājāyaṃ parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā.
“monks, suppose Sineru, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā sinerussa pabbatarājassa parikkhīṇaṃ pariyādinnaṃ, yā vā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti?
Which is more: the portion of Sineru, the king of mountains, that has been worn away and eroded? Or the seven pebbles the size of mustard seeds that are left?”
“Etadeva, bhante, bahutaraṃ sinerussa pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādinnaṃ;
“Sir, the portion of Sineru, the king of mountains, that has been worn away and eroded is certainly more.
appamattikā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā.
The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerussa pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti.
Compared to Sineru, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
end of section [56..5.. - SN 56 vagga 5 Papāta: A Cliff] ❧
+ § – SN 56 vagga 6 Abhisamaya: Comprehension+ all - all
6. Abhisamayavagga
6. Comprehension
+ SN 56.51 Nakhasikhā: A Fingernail
51. Nakhasikhāsutta
51. A Fingernail
Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi:
Then the Buddha, picking up a little bit of dirt under his fingernail, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,
“What do you think, monks?
katamaṃ nu kho bahutaraṃ—yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?
Which is more: the little bit of dirt under my fingernail, or this great earth?”
“Etadeva, bhante, bahutaraṃ yadidaṃ—mahāpathavī; appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.
“Sir, the great earth is certainly more. The little bit of dirt under your fingernail is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.
Compared to the great earth, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.52 Pokkharaṇī: A Lotus Pond
52. Pokkharaṇīsutta
52. A Lotus Pond
“Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena, paññāsayojanāni vitthārena, paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā.
“monks, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
Tato puriso kusaggena udakaṃ uddhareyya.
Then a person would pick up some water on the tip of a blade of grass.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā kusaggena ubbhataṃ, yaṃ vā pokkharaṇiyā udakan”ti?
Which is more: the water on the tip of the blade of grass, or the water in the lotus pond?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—pokkharaṇiyā udakaṃ; appamattakaṃ kusaggena udakaṃ ubbhataṃ.
“Sir, the water in the lotus pond is certainly more. The water on the tip of a blade of grass is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti pokkharaṇiyā udakaṃ upanidhāya kusaggena udakaṃ ubbhatan”ti.
Compared to the water in the lotus pond, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.53 Paṭhamasambhejja: Where the Waters Flow Together (1st)
53. Paṭhamasambhejjasutta
53. Where the Waters Flow Together (1st)
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya.
Suppose a person was to draw two or three drops of water from such a place.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṃ vā sambhejjaudakan”ti?
Which is more: the two or three drops drawn out or the water in the confluence?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—saṃbhejjaudakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.
“Sir, the water in the confluence is certainly more. The two or three drops drawn out are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.
Compared to the water in the confluence, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.54 Dutiyasambhejja: Where the Waters Flow Together (2nd)
54. Dutiyasambhejjasutta
54. Where the Waters Flow Together (2nd)
“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ—
“monks, there are places where the great rivers—the Ganges, Yamuna, Aciravatī, Sarabhū, and Mahī—come together and converge.
gaṅgā, yamunā, aciravatī, sarabhū, mahī, taṃ udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni.
Suppose that water dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?
Which is more: the water in the confluence that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ saṃbhejjaudakaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.
“Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the confluence that has dried up and evaporated, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.55 Paṭhamamahāpathavī: The Earth (1st)
55. Paṭhamamahāpathavīsutta
55. The Earth (1st)
“Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya.
“monks, suppose a person was to place seven clay balls the size of jujube seeds on the great earth.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṃ vā mahāpathavī”ti?
Which is more: the seven clay balls the size of jujube seeds, or the great earth?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā.
“Sir, the great earth is certainly more. The seven clay balls the size of jujube seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṃ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti.
Compared to the great earth, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.56 Dutiyamahāpathavī: The Earth (2nd)
56. Dutiyamahāpathavīsutta
56. The Earth (2nd)
“Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā.
“monks, suppose the great earth was worn away and eroded except for seven clay balls the size of jujube seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā mahāpathaviyā parikkhīṇaṃ pariyādinnaṃ, yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?
Which is more: the great earth that has been worn away and eroded, or the seven clay balls the size of jujube seeds that are left?”
“Etadeva, bhante, bahutaraṃ mahāpathaviyā yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā.
“Sir, the great earth that has been worn away and eroded is certainly more. The seven clay balls the size of jujube seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviyā parikkhīṇaṃ pariyādinnaṃ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti.
Compared to the great earth that has been worn away and eroded, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.57 Paṭhamamahāsamudda: The Ocean (1st)
57. Paṭhamamahāsamuddasutta
57. The Ocean (1st)
“Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddharitāni.
“monks, suppose a man was to draw up two or three drops of water from the ocean.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṃ vā mahāsamudde udakan”ti?
Which is more: the two or three drops drawn out or the water in the ocean?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—mahāsamudde udakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni.
“Sir, the water in the ocean is certainly more. The two or three drops drawn out are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti.
Compared to the water in the ocean, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.58 Dutiyamahāsamudda: The Ocean (2nd)
58. Dutiyamahāsamuddasutta
58. The Ocean (2nd)
“Seyyathāpi, bhikkhave, mahāsamudde udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni.
“monks, suppose the water in the ocean dried up and evaporated except for two or three drops.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?
Which is more: the water in the ocean that has dried up and evaporated, or the two or three drops left?”
“Etadeva, bhante, bahutaraṃ mahāsamudde udakaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni.
“Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the ocean that has dried up and evaporated, it can’t be reckoned or compared, it’s not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.59 Paṭhamapabbatūpama: A Mountain (1st)
59. Paṭhamapabbatūpamasutta
59. A Mountain (1st)
“Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya.
“monks, suppose a person was to place seven pebbles the size of mustard seeds on the Himalayas, the king of mountains.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā, ayaṃ vā himavā pabbatarājā”ti?
Which is more: the seven pebbles the size of mustard seeds, or the Himalayas, the king of mountains?”
“Etadeva, bhante, bahutaraṃ, yadidaṃ—himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā.
“Sir, the Himalayas, the king of mountains, is certainly more. The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavantaṃ pabbatarājānaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti.
Compared to the Himalayas, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa … pe …
“In the same way, for a noble-one's-disciple …
Sāvatthinidānaṃ.
At Sāvatthī.
+ SN 56.60 Dutiyapabbatūpama: A Mountain (2nd)
60. Dutiyapabbatūpamasutta
60. A Mountain (2nd)
“Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā.
“monks, suppose the Himalayas, the king of mountains, was worn away and eroded except for seven pebbles the size of mustard seeds.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
katamaṃ nu kho bahutaraṃ—yaṃ vā himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ, yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?
Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”
“Etadeva, bhante, bahutaraṃ himavato pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā.
“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.
Compared to the Himalayas, they can’t be reckoned or compared, they’re not even a fraction.”
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ.
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
Sāvatthinidānaṃ.
At Sāvatthī.
end of section [56..6.. - SN 56 vagga 6 Abhisamaya: Comprehension] ❧
§ – SN 56 vagga 7-11, up to sutta 131
VII. FIRST RAW GRAIN REPETITION SERIES
61. Elsewhere
1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
2“What do you think, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?” [466]
3“Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction.”
4“So too, bhikkhus, those beings are few who are reborn among human beings. But those beings are more numerous who are reborn elsewhere than among human beings.414 "" For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
5“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
62. Outlying Countries
1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus.…
2“So too, bhikkhus, those beings are few who are reborn in the middle countries. But those beings are more numerous who are reborn in the outlying countries among the uncultured barbarians. …” [467]
63. Wisdom
“So too, bhikkhus, those beings are few who possess the noble eye of wisdom. But these beings are more numerous, who are immersed in ignorance and confused.…”
64. Wines and Liquors
“So too, bhikkhus, those beings are few who abstain from wine, liquors, and intoxicants that are a basis for negligence. But these beings are more numerous who do not abstain from wines, liquors, and intoxicants that are a basis for negligence.…”
65. Water-Born
“So too, bhikkhus, those beings are few who are born on high ground. But these beings are more numerous who are born in water.…”
66. Who Honour Mother
“So too, bhikkhus, those beings are few who honour their mother. But these beings are more numerous who do not honour their mother.…”
67. Who Honour Father
“So too, bhikkhus, those beings are few who honour their father. But these beings are more numerous who do not honour their father.…” [468]
68. Who Honour Ascetics
“So too, bhikkhus, those beings are few who honour ascetics. But these beings are more numerous who do not honour ascetics. …”
69. Who Honour Brahmins
“So too, bhikkhus, those beings are few who honour brahmins. But these beings are more numerous who do not honour brahmins.…”
70. Who Respect Elders
“So too, bhikkhus, those beings are few who respect their elders in the family. But these beings are more numerous who do not respect their elders in the family.…”
VIII. SECOND RAW GRAIN REPETITION SERIES
71. Killing Living Beings415 ""
“So too, bhikkhus, those beings are few who abstain from the destruction of life. But these beings are more numerous who do not abstain from the destruction of life.…” [469]
72. Taking What Is Not Given
“So too, bhikkhus, those beings are few who abstain from taking what is not given. But these beings are more numerous who do not abstain from taking what is not given.…”
73. Sexual Misconduct
“So too, bhikkhus, those beings are few who abstain from sexual misconduct. But these beings are more numerous who do not abstain from sexual misconduct.…”
74. False Speech
“So too, bhikkhus, those beings are few who abstain from false speech. But these beings are more numerous who do not abstain from false speech.…”
75. Divisive Speech
“So too, bhikkhus, those beings are few who abstain from divisive speech. But these beings are more numerous who do not abstain from divisive speech.…”
76. Harsh Speech
“So too, bhikkhus, those beings are few who abstain from harsh speech. But these beings are more numerous who do not abstain from harsh speech.…”
77. Idle Chatter
“So too, bhikkhus, those beings are few who abstain from idle chatter. But these beings are more numerous who do not abstain from idle chatter.…” [470]
78. Seed Life 416 "
!!br0ken!!
“So too, bhikkhus, those beings are few who abstain from damaging seed and plant life. But these beings are more numerous who do not abstain from damaging seed and plant life.…”
79. Improper Times
“So too, bhikkhus, those beings are few who abstain from eating at improper times. But these beings are more numerous who do not abstain from eating at improper times.…”
80. Scents and Unguents
“So too, bhikkhus, those beings are few who abstain from wearing garlands, embellishing themselves with scents, and beautifying themselves with unguents. But these beings are more numerous who do not so abstain.…”
IX. THIRD RAW GRAIN REPETITION SERIES
81. Dancing and Singing
“So too, bhikkhus, those beings are few who abstain from dancing, singing, instrumental music, and unsuitable shows. [471] But these beings are more numerous who do not so abstain.…”
82. High Beds
“So too, bhikkhus, those beings are few who abstain from high and luxurious beds and seats. But these beings are more numerous who do not so abstain.…”
83. Gold and Silver
“So too, bhikkhus, those beings are few who abstain from accepting gold and silver. But these beings are more numerous who do not so abstain.…”
84. Raw Grain
“So too, bhikkhus, those beings are few who abstain from accepting raw grain. But these beings are more numerous who do not so abstain.…”
85. Raw Meat
“So too, bhikkhus, those beings are few who abstain from accepting raw meat. But these beings are more numerous who do not so abstain.…”
86. Girls
“So too, bhikkhus, those beings are few who abstain from accepting women and girls. But these beings are more numerous who do not so abstain.…” [472]
87. Slaves
“So too, bhikkhus, those beings are few who abstain from accepting male and female slaves. But these beings are more numerous who do not so abstain.…”
88. Goats and Sheep
“So too, bhikkhus, those beings are few who abstain from accepting goats and sheep. But these beings are more numerous who do not so abstain.…”
89. Fowl and Swine
“So too, bhikkhus, those beings are few who abstain from accepting fowl and swine. But these beings are more numerous who do not so abstain.…”
90. Elephants
“So too, bhikkhus, those beings are few who abstain from accepting elephants, cattle, horses, and mares. But these beings are more numerous who do not so abstain.…” [473]
X. FOURTH RAW GRAIN REPETITION SERIES
91. Fields
“So too, bhikkhus, those beings are few who abstain from accepting fields and land. But these beings are more numerous who do not so abstain.…”
92. Buying and Selling
“So too, bhikkhus, those beings are few who abstain from buying and selling. But these beings are more numerous who do not so abstain.…”
93. Messages
“So too, bhikkhus, those beings are few who abstain from running messages and errands. But these beings are more numerous who do not so abstain.…”
94. False Weights
“So too, bhikkhus, those beings are few who abstain from false weights, false metals, and false measures. But these beings are more numerous who do not so abstain.…”
95. Bribery
“So too, bhikkhus, those beings are few who abstain from the crooked ways of bribery, deception, and fraud. But these beings are more numerous who do not so abstain.…”
96-101. Mutilating, Etc.
“So too, bhikkhus, those beings are few who abstain from mutilating, murder, binding, robbery, plunder, and violence. [474] But these beings are more numerous who do not so abstain. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
2“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
XI. THE FIVE DESTINATIONS REPETITION SERIES
102. Passing Away as Humans (1)
1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
2“What do you think, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?”
3“Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, the little bit of soil that the Blessed One has taken up in his fingernail is not calculable, does not bear comparison, does not amount even to a fraction.”
4“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in hell. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
5“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
103. Passing Away as Humans (2)
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the animal realm.…” [475]
104. Passing Away as Humans (3)
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the domain of ghosts.…”
105-107. Passing Away as Humans (4-6)
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among the devas. But those beings are more numerous who, when they pass away as human beings, are reborn in hell … in the animal realm … in the domain of ghosts.…”
108-110. Passing Away as Devas (1-3)
“So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among the devas. But those beings are more numerous who, when they pass away as devas, are reborn in hell … in the animal realm … in the domain of ghosts.…”
111-113. Passing Away as Devas (4-6)
“So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among human beings. But those beings are more numerous who, when they pass away as devas, are reborn in hell … in the animal realm … in the domain of ghosts.…”
114-116. Passing Away from Hell (1-3)
“So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among human beings. But those beings are more numerous who, when they pass away from hell, are reborn in hell … in the animal realm … in the domain of ghosts.…” [476]
117-119. Passing Away from Hell (4-6)
“So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among the devas. But those beings are more numerous who, when they pass away from hell, are reborn in hell … in the animal realm … in the domain of ghosts.…”
120-122. Passing Away from the Animal Realm (1-3)
“So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among human beings. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the domain of ghosts.…”
123-125. Passing Away from the Animal Realm (4-6)
“So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among the devas. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the domain of ghosts.…”
126-128. Passing Away from the Domain of Ghosts (1 -3)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among human beings. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell … in the animal realm … in the domain of ghosts.…”
129. Passing Away from the Domain of Ghosts (4)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell.” [477]
130. Passing Away from the Domain of Ghosts (5)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the animal realm.”
131. Passing Away from the Domain of Ghosts (6)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the domain of ghosts. For what reason? Because they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
2“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
3This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. [478]
4The Great Book is finished.
(verse)
