4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 6 vagga 6-13

AN 6 vagga 6. The Great Chapter 6. Mahāvagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 6	Numbered Discourses 6

55. With Soṇa (⤴)


55. Soṇasutta	55. With Soṇa
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.
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ.	Now at that time Venerable Soṇa was staying at Rājagaha in the Cool Wood.
Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.	“I am one of the Buddha’s most energetic disciples.
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ.	Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti.	Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?”


Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.	Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa,
Nisīdi bhagavā paññatte āsane.	and sat on the seat spread out.
Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Soṇa bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca:	The Buddha said to him:


“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	“Soṇa, as you were in private retreat didn’t this thought come to your mind:
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.	‘I am one of the Buddha’s most energetic disciples.
Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati, saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ.	Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’”ti?	Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’”
“Evaṃ, bhante”.	“Yes, sir.”


“Taṃ kiṃ maññasi, soṇa,	“What do you think, Soṇa?
kusalo tvaṃ pubbe agāriyabhūto vīṇāya tantissare”ti?	When you were still a layman, weren’t you a good harp player?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?	“When your harp’s strings were tuned too tight, was it resonant and playable?”
“No hetaṃ, bhante”.	“No, sir.”


“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?	“When your harp’s strings were tuned too slack, was it resonant and playable?”
“No hetaṃ, bhante”.	“No, sir.”


“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?	“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
“Evaṃ, bhante”.	“Yes, sir.”


“Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati.	“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness.
Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhaha, indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī”ti.	So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the characteristics that condition this situation.”
“Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paccassosi.	“Yes, sir,” Soṇa replied.
Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi.	After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Wood and reappeared on the Vulture’s Peak.


Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi, indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi.	After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the characteristics that condition this situation.
Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Soṇa, living alone, withdrawn, diligent, keen, 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 soṇo arahataṃ ahosi.	And Venerable Soṇa became one of the perfected.


Atha kho āyasmato soṇassa arahattappattassa etadahosi:	Then, when Soṇa had attained perfection, he thought:
“yannūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike aññaṃ byākareyyan”ti.	“Why don’t I go to the Buddha and declare my enlightenment in his presence?”
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca:	Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:


“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—	“Sir, 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—is dedicated to six things.
nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.	They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.


Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:	It may be, sir, that one of the venerables here thinks:
‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti.	‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.	But it should not be seen like this.
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. (1)	A monk with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.


Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:	It may be, sir, that one of the venerables here thinks:
‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti.	‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.	But it should not be seen like this. …
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. (2)


Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:	It may be, sir, that one of the venerables here thinks:
‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti.	‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is the most important thing.’
Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.	But it should not be seen like this. …
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. (3)


Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti. (4)	They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.


Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. (5)	They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.


Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. (6)	They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.


Evaṃ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.	When a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind.
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Bhusā cepi sotaviññeyyā saddā …	Even if compelling sounds …
ghānaviññeyyā gandhā …	smells …
jivhāviññeyyā rasā …	tastes …
kāyaviññeyyā phoṭṭhabbā …	touches …
manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.	and thoughts come into the range of the mind they don’t overcome the mind.
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano.	Suppose there was a mountain that was one solid mass of rock, without cracks or holes.
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …	Even if violent storms were to blow up out of the east, the west, the north, and the south,
atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya;	they couldn’t make it shake or rock or tremble.
evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.	In the same way, when a monk’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …
Amissīkatamevassa cittaṃ hoti, ṭhitaṃ āneñjappattaṃ vayañcassānupassati.
Bhusā cepi sotaviññeyyā saddā …
ghānaviññeyyā gandhā …
jivhāviññeyyā rasā …
kāyaviññeyyā phoṭṭhabbā …
manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.
Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatīti.	The mind remains unaffected. It is steady, imperturbable, observing disappearance.


Nekkhammaṃ adhimuttassa,	When you’re dedicated to renunciation
pavivekañca cetaso;	and seclusion of heart;
Abyāpajjādhimuttassa,	when you’re dedicated to kindness
upādānakkhayassa ca.	and the end of grasping;


Taṇhākkhayādhimuttassa,	when you’re dedicated to the ending of craving
asammohañca cetaso;	and clarity of heart;
Disvā āyatanuppādaṃ,	and you’ve seen the arising of the senses,
sammā cittaṃ vimuccati.	your mind is rightly freed.


Tassa sammā vimuttassa,	To that poised one, rightly freed
santacittassa bhikkhuno;	a monk with peaceful mind,
Katassa paṭicayo natthi,	there’s nothing to be improved,
karaṇīyaṃ na vijjati.	and nothing more to do.


Selo yathā ekagghano,	As the wind cannot stir
vātena na samīrati;	a solid mass of rock,
Evaṃ rūpā rasā saddā,	so too sights, tastes, sounds,
gandhā phassā ca kevalā.	smells, and touches—the lot—


Iṭṭhā dhammā aniṭṭhā ca,	and thoughts, whether liked or disliked,
nappavedhenti tādino;	don’t disturb the poised one.
Ṭhitaṃ cittaṃ vippamuttaṃ,	Their mind is steady and free
vayañcassānupassatī”ti.	as they observe disappearance.”

56. With Phagguṇa (⤴)


56. Phaggunasutta	56. With Phagguṇa
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time Venerable Phagguṇa was sick, suffering, gravely ill.
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:
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno.	“Sir, Venerable Phagguṇa is sick.
Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā”ti.	Sir, please go to Venerable Phagguṇa out of compassion.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguṇa.
Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ.	Venerable Phagguṇa saw the Buddha coming off in the distance
Disvāna mañcake samadhosi.	and tried to rise on his cot.
Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca:	Then the Buddha said to him:
“alaṃ, phagguna, mā tvaṃ mañcake samadhosi.	“It’s all right, Phagguṇa, don’t get up.
Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī”ti.	There are some seats spread out by others, I will sit there.”
Nisīdi bhagavā paññatte āsane.	He sat on the seat spread out
Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca:	and said to Venerable Phagguṇa:


“Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Phagguṇa, 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.	“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.


Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṃ kho me, bhante, 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, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.


Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, 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, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.


Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, 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, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.


Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, 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, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left.


Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi.	Not long after the Buddha left, Venerable Phagguṇa passed away.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu.	At the time of his death, his faculties were bright and clear.
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:
“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi.	“Sir, soon after the Buddha left, Venerable Phagguṇa died.
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū”ti.	At the time of his death, his faculties were bright and clear.”


“Kiṃ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti.	“And why shouldn’t his faculties be bright and clear?
Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi.	The monk Phagguṇa’s mind was not freed from the five lower fetters.
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.	But when he heard that teaching his mind was freed from them.


Chayime, ānanda, ānisaṃsā kālena dhammassavane kālena atthupaparikkhāya.	Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time.
Katame cha?	What six?
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti.	Firstly, take the case of a monk whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya.	At the time of death they get to see the Realized One.
Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	The Realized One teaches them 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.
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati.	When they hear that teaching their mind is freed from the five lower fetters.
Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane. (1)	This is the first benefit of listening to the teaching.


Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya.	At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	The Realized One’s disciple teaches them Dhamma …
Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati.	When they hear that teaching their mind is freed from the five lower fetters.
Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane. (2)	This is the second benefit of listening to the teaching.


Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is not freed from the five lower fetters.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya;	At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati.	As they do so their mind is freed from the five lower fetters.
Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya. (3)	This is the third benefit of listening to the teaching.


Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti.	Next, take the case of a monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya.	At the time of death they get to see the Realized One.
Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ … pe … brahmacariyaṃ pakāseti.	The Realized One teaches them Dhamma …
Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati.	When they hear that teaching their mind is freed with the supreme ending of attachments.
Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane. (4)	This is the fourth benefit of listening to the teaching.


Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya.	At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple.
Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ … pe … parisuddhaṃ brahmacariyaṃ pakāseti.	The Realized One’s disciple teaches them Dhamma …
Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati.	When they hear that teaching their mind is freed with the supreme ending of attachments.
Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane. (5)	This is the fifth benefit of listening to the teaching.


Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti.	Next, take the case of another monk whose mind is freed from the five lower fetters, but not with the supreme ending of attachments.
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya;	At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it.
Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati.	As they do so their mind is freed with the supreme ending of attachments.
Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. (6)	This is the sixth benefit of listening to the teaching.


Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā”ti.	These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.”

57. The Six Classes of Rebirth (⤴)


57. Chaḷabhijātisutta	57. The Six Classes of Rebirth
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
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:
“pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā—	“Sir, Pūraṇa Kassapa describes six classes of rebirth:
kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.	black, blue, red, yellow, white, and ultimate white.


Tatridaṃ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā. (1)	The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.


Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā. (2)	The blue class of rebirth consists of monks who live on thorns, and any others who teach the efficacy of deeds and action.


Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā. (3)	The red class of rebirth consists of the Jain ascetics who wear one cloth.


Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā. (4)	The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics.


Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo. (5)	The white class of rebirth consists of male and female Ājīvaka ascetics.


Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṅkicco makkhali gosālo. (6)	And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.


Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā”ti.	These are the six classes of rebirth that Pūraṇa Kassapa describes.”


“Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun”ti?	“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?”
“No hetaṃ, bhante.	“No, sir.”
Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabban’ti.	“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena.	In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.


Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi.	I, however, also describe six classes of rebirth.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	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:
“katamā cānanda, chaḷabhijātiyo?	“And what, Ānanda, are the six classes of rebirth?
Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.	Someone born into a dark class gives rise to a dark result.
Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.	Someone born into a dark class gives rise to a bright result.
Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	Someone born into a dark class gives rise to nirvana, which is neither dark nor bright.
Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.	Someone born into a bright class gives rise to a dark result.
Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.	Someone born into a bright class gives rise to a bright result.
Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	Someone born into a bright class gives rise to nirvana, which is neither dark nor bright.


Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati?	And how does someone born into a dark class give rise to a dark result?
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	It’s when someone 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, fragrance, 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.
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. (1)	That’s how someone born into a dark class gives rise to a dark result.


Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati?	And how does someone born into a dark class give rise to a bright result?
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā … pe …	It’s when some person is reborn in a low family …
seyyāvasathapadīpeyyassa.
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.
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. (2)	That’s how someone born into a dark class gives rise to a bright result.


Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati?	And how does someone born into a dark class give rise to nirvana, which is neither dark nor bright?
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā … pe …	It’s when some person is reborn in a low family …
so ca hoti dubbaṇṇo duddasiko okoṭimako.
So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright.
Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (3)	That’s how someone born in a dark class gives rise to nirvana, which is neither dark nor bright.


Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati?	And how does someone born into a bright class give rise to a dark result?
Idhānanda, ekacco 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 aristocrats, 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, fragrance, 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.
Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. (4)	That’s how someone born into a bright class gives rise to a dark result.


Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati?	And how does someone born into a bright class give rise to a bright result?
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā … pe …	It’s when some person is reborn in an eminent family …
seyyāvasathapadīpeyyassa.
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.
Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. (5)	That’s how someone born into a bright class give rise to a bright result.


Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati?	And how does someone born into a bright class give rise to nirvana, which is neither dark nor bright?
Idhānanda, ekacco 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 …
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of rememberfulness meditation. They truly develop the seven awakening factors. And then they give rise to nirvana, which is neither dark nor bright.
Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (6)	That’s how someone born into a bright class gives rise to nirvana, which is neither dark nor bright.


Imā kho, ānanda, chaḷabhijātiyo”ti.	These are the six classes of rebirth.”

58. Defilements (⤴)


58. Āsavasutta	58. Defilements
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“monks, a monk with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.


Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhuno ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti,	It’s a monk who, by restraint, has given up the defilements that should be given up by restraint.
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti,	By using, they’ve given up the defilements that should be given up by using.
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti,	By enduring, they’ve given up the defilements that should be given up by enduring.
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti,	By avoiding, they’ve given up the defilements that should be given up by avoiding.
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti,	By getting rid, they’ve given up the defilements that should be given up by getting rid.
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.	By developing, they’ve given up the defilements that should be given up by developing.


Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti?	And what are the defilements that should be given up by restraint?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.	Take a monk who, reflecting properly, lives restraining the eye faculty.
Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint.
Paṭisaṅkhā yoniso sotindriya … pe …	Reflecting properly, they live restraining the ear faculty …
ghānindriya …	the nose faculty …
jivhindriya …	the tongue faculty …
kāyindriya …	the body faculty …
manindriyasaṃvarasaṃvuto viharati.	the mind faculty.
Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint.
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti. (1)	These are called the defilements that should be given up by restraint.


Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti?	And what are the defilements that should be given up by using?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati:	Take a monk who, reflecting properly, makes use of robes:
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.’
Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati:	Reflecting properly, they make use of almsfood:
‘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 ca’.	‘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.’
Paṭisaṅkhā yoniso senāsanaṃ paṭisevati:	Reflecting properly, they make use of lodgings:
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.	‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.’
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṃ paṭisevati:	Reflecting properly, they make use of medicines and supplies for the sick:
‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāyā’ti.	‘Only for the sake of warding off the pains of illness and to promote good health.’
Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used.
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. (2)	These are called the defilements that should be given up by using.


Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti?	And what are the defilements that should be given up by enduring?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	Take a monk who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Yaṃ hissa, bhikkhave, anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured.
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. (3)	These are called the defilements that should be given up by enduring.


Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti?	And what are the defilements that should be given up by avoiding?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ, yathārūpe anāsane nisinnaṃ, yathārūpe agocare carantaṃ, yathārūpe pāpake mitte bhajantaṃ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.	Take a monk who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting.
Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided.
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. (4)	These are called the defilements that should be given up by avoiding.


Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti?	And what are the defilements that should be given up by getting rid?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	Take a monk who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterated them.
Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of.
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. (5)	These are called the defilements that should be given up by getting rid.


Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti?	And what are the defilements that should be given up by developing?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ.	Take a monk who, reflecting properly, develops the awakening factors of rememberfulness, investigation of principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.	For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed.
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. (6)	These are called the defilements that should be given up by developing.


Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”

59. With Dārukammika (⤴)


59. Dārukammikasutta	59. With Dārukammika
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“api nu te, gahapati, kule dānaṃ dīyatī”ti?	“Householder, I wonder whether your family gives gifts?”
“Dīyati me, bhante, kule dānaṃ.	“It does, sir.
Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī”ti.	Gifts are given to those monks who are perfected or on the path to perfection; they live in the wilderness, eat only alms-food, and wear rag robes.”


“Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti.	“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection.


Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	If a monk living in the wilderness is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties,
Evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo.	If a monk living in the wilderness is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties,
Evaṃ so tenaṅgena pāsaṃso. (1)	then in this respect they’re praiseworthy.


Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who lives in the neighborhood of a village is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who lives in the neighborhood of a village is not restless …
evaṃ so tenaṅgena pāsaṃso. (2)	then in this respect they’re praiseworthy.


Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who eats only alms-food is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who eats only alms-food is not restless …
evaṃ so tenaṅgena pāsaṃso. (3)	then in this respect they’re praiseworthy.


Nemantaniko cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who accepts invitations is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who accepts invitations is not restless …
evaṃ so tenaṅgena pāsaṃso. (4)	then in this respect they’re praiseworthy.


Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato … pe …	If a monk who wears rag robes is restless …
evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato … pe …	If a monk who wears rag robes is not restless …
evaṃ so tenaṅgena pāsaṃso. (5)	then in this respect they’re praiseworthy.


Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.	If a monk who wears robes offered by householders is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties,
Evaṃ so tenaṅgena gārayho.	then in this respect they’re reprehensible.
Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo.	If a monk who wears robes offered by householders is not restless, insolent, fickle, gossipy, or loose-tongued, but has established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties,
Evaṃ so tenaṅgena pāsaṃso. (6)	then in this respect they’re praiseworthy.


Iṅgha tvaṃ, gahapati, saṃghe dānaṃ dehi.	Go ahead, householder, give gifts to the Saṅgha.
Saṃghe te dānaṃ dadato cittaṃ pasīdissati.	Your mind will become bright and clear,
So tvaṃ pasannacitto 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 heavenly realm.”
“Esāhaṃ, bhante, ajjatagge saṃghe dānaṃ dassāmī”ti.	“Sir, from this day forth I will give gifts to the Saṅgha.”

60. With Hatthisāriputta (⤴)


60. Hatthisāriputtasutta	60. With Hatthisāriputta
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.
Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti.	Now at that time several senior monks, after the meal, on their return from alms-round, sat together in the pavilion talking about the teachings.
Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti.	Venerable Citta Hatthisāriputta interrupted them while they were talking.
Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca:	Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta:
“māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū”ti.	“Venerable, please don’t interrupt the senior monks while they’re talking about the teachings. Wait until the end of the discussion.”
Evaṃ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ:	When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita:
“māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto.	“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute,
Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetun”ti.	and quite capable of talking about the teachings with the senior monks.”


“Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi.	“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind.
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ.	Take a person who is the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role.
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.


Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho.	Suppose an ox fond of crops was tied up or shut in a pen.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that that ox will never again invade the crops?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti.	For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.”
Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ.	“In the same way, take a person who is the sweetest of the sweet …
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. (1)	They reject the training and return to a lesser life.


Idha panāvuso, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna.
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the first jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya.	Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now dust will never appear at this crossroad again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti.	For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.”
Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first jhāna.
So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the first jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (2)	They reject the training and return to a lesser life.


Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna.
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the second jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ.	Suppose there was a large pond not far from a town or village.
Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya.	After it rained heavily there the clams and mussels, and pebbles and gravel would vanish.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti.	For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.”
Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	“In the same way, take another case of a monk who, as the directed-thought and evaluation are stilled … enters and remains in the second jhāna.
So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the second jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (3)	They reject the training and return to a lesser life.


Idha panāvuso, ekacco puggalo pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Take the case of another person who, with the fading away of rapture … enters and remains in the third jhāna.
So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the third jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya.	Suppose a person had finished a delicious meal. They’d have no appetite for leftovers.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now food will never appeal to this person again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati.	For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present.
Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti.	But when the nourishment vanishes food will appeal again.”
Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third jhāna.
So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the third jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (4)	They reject the training and return to a lesser life.


Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth jhāna.
So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the fourth jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko.	Suppose that in a mountain glen there was a lake, unruffled and free of waves.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now waves will never appear in this lake again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya … pe … yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti.	For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.”
Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth jhāna.
So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi … pe …	Thinking, ‘I get the fourth jhāna!’ they mix closely with monks …
sikkhaṃ paccakkhāya hīnāyāvattati. (5)	They reject the training and return to a lesser life.


Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	Take the case of another person who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart.
So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	Thinking, ‘I get the signless undistractible-lucidity of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers.
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.	As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya.	Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night.
Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya.	There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish.
Yo nu kho, āvuso, evaṃ vadeyya: ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti?	Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?”
“No hidaṃ, āvuso”.	“No it would not, reverend.
“Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti.	For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.”
Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati.	“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart …
So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.
Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti.
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī”ti. (6)	They reject the training and return to a lesser life.”


Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati.	Then after some time Venerable Citta Hatthisāriputta rejected the training and returned to a lesser life.
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ:	Then the monks who were his companions went up to Venerable Mahākoṭṭhita and said:
“kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito:	“Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that
‘imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti;	he had gained such and such meditative attainments, yet he would still reject the training and return to a lesser life?
udāhu devatā etamatthaṃ ārocesuṃ:	Or did deities tell you about it?”
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti?
“Cetasā ceto paricca vidito me, āvuso:	“Reverends, I comprehended his mind and knew this.
‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti.
Devatāpi me etamatthaṃ ārocesuṃ:	And deities also told me.”
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti.


Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then the monks who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him:
“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī”ti.	“Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still rejected the training and returned to a lesser life.”
“Na, bhikkhave, citto ciraṃ sarissati nekkhammassā”ti.	“monks, soon Citta will remember renunciation.”


Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.	And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, 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 citto hatthisāriputto arahataṃ ahosīti.	And Venerable Citta Hatthisāriputta became one of the perfected.

61. In the Middle (⤴)


61. Majjhesutta	61. In the Middle
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.
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:
“vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe:	“Reverends, this was said by the Buddha in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’:


‘Yo ubhonte viditvāna,	‘The sage has known both ends,
majjhe mantā na lippati;	and is not stuck in the middle.
Taṃ brūmi mahāpurisoti,	He is a great man, I declare,
sodha sibbini maccagā’”ti.	he has escaped the seamstress here.’



“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṃ majjhe, kā sibbinī”ti?	But what is one end? What’s the second end? What’s the middle? And who is the seamstress?”
Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;	“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	for craving weaves one to rebirth in this or that state of existence.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (1)	That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”


Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“atītaṃ kho, āvuso, eko anto, anāgataṃ dutiyo anto, paccuppannaṃ majjhe, taṇhā sibbinī;	“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress …
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (2)	That’s how a monk directly knows … an end of suffering in this very life.”


Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī;	“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress …
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto, pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (3)	That’s how a monk directly knows … an end of suffering in this very life.”


Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“nāmaṃ kho, āvuso, eko anto, rūpaṃ dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī;	“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress …
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (4)	That’s how a monk directly knows … an end of suffering in this very life.”


Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṃ majjhe, taṇhā sibbinī;	“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress …
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (5)	That’s how a monk directly knows … an end of suffering in this very life.”


Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī;	“Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress,
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	for craving weaves one to rebirth in this or that state of existence.
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. (6)	That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”


Evaṃ vutte, aññataro bhikkhu there bhikkhū etadavoca:	When this was said, one of the monks said to the senior monks:
“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.	“Each of us has spoken from the heart.
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.	Come, reverends, let’s go to the Buddha, and inform him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti. (7)	As he answers, so we’ll remember it.”


“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ.	“Yes, reverend,” those senior monks replied.
Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then those senior monks went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.	and informed the Buddha of all they had discussed. They asked,
“Kassa nu kho, bhante, subhāsitan”ti?	“Sir, who has spoken well?”
“Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena, api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe:	“monks, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said:


‘Yo ubhonte viditvāna,	‘The sage has known both ends,
majjhe mantā na lippati;	and is not stuck in the middle.
Taṃ brūmi mahāpurisoti,	He is a great man, I declare,
sodha sibbinimaccagā’ti.	he has escaped the seamstress here.’



Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho therā bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī;	“Contact, monks, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress,
taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.	for craving weaves one to rebirth in this or that state of existence.
Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṃ abhijānāti, pariññeyyaṃ parijānāti, abhiññeyyaṃ abhijānanto pariññeyyaṃ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti.	That’s how a monk directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.”

62. Knowledge of the Faculties of Persons (⤴)


62. Purisindriyañāṇasutta	62. Knowledge of the Faculties of Persons
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo 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 town of the Kosalans named Daṇḍakappaka.
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	The Buddha left the road and sat at the root of a tree on the seat spread out.
Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.	The monks entered Daṇḍakappaka to look for a guest house.


Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ.	Then Venerable Ānanda together with several monks went to the Aciravati River to bathe.
Aciravatiyā nadiyā 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 aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	Then a certain monk went up to Venerable Ānanda, and said to him:
“kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato:	“Reverend Ānanda, when the Buddha declared that Devadatta was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti?	going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?”
Evaṃ kho panetaṃ, āvuso, bhagavatā byākatan”ti.	“You’re right, reverend, that’s how the Buddha declared it.”


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 told him what had happened.
“idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ.
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno.
Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca:
‘kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato—
āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti?
Evaṃ vutte, ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ:
‘evaṃ kho panetaṃ, āvuso, bhagavatā byākatan’”ti.


“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto.	“Ānanda, that monk must be junior, recently gone forth, or else a foolish, incompetent senior monk.
Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati.	How on earth can he take something that I have declared definitively to be ambiguous?
Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto.	I do not see a single other person concerning whom I have made a declaration about after giving such wholehearted deliberation as Devadatta.
Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ;	As long as I saw even a fraction of a hair’s tip of goodness in Devadatta
neva tāvāhaṃ devadattaṃ byākāsiṃ:	I did not declare that he was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.	going to a place of loss, to hell, there to remain for an eon, irredeemable.
Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ;	But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
athāhaṃ devadattaṃ byākāsiṃ:	I declared that he was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.	going to a place of loss, to hell, there to remain for an eon, irredeemable.


Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko.	Suppose there was a sewer deeper than a man’s height, full to the brim with feces,
Tatra puriso sasīsako nimuggo assa.	and someone was sunk into it over their head.
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo.	Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer.
So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya.	But circling all around the sewer they couldn’t see even a fraction of a hair’s tip on that person that was not smeared with feces.
Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ;	In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta
athāhaṃ devadattaṃ byākāsiṃ:	I declared that he was
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.	going to a place of loss, to hell, there to remain for an eon, irredeemable.
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti?	Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.”


“Etassa, bhagavā, kālo; etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha analyze the faculties of persons. The monks will listen and remember it.”
“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:


“Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“Ānanda, when I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful qualities are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā.	‘The skillful qualities of this person have vanished, but the unskillful qualities are still present.
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati.	Nevertheless, their skillful root is unbroken, and from that the skillful will appear.
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	So this person is not liable to decline in the future.’
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.	Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field.
Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those seeds would grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā.
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati.
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	This person is not liable to decline in the future …
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.	This is how another individual is known to the Realized One by comprehending their mind.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.	And this is how the Realized One knows a person’s faculties by comprehending their mind.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (1)	And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind.


Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful qualities are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā.	‘The unskillful qualities of this person have vanished, but the skillful qualities are still present.
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati.	Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear.
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	So this person is still liable to decline in the future.’
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni.	Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock.
Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those seeds would not grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā.
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati.
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	This person is still liable to decline in the future …
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.	This is how another individual is known to the Realized One …
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (2)


Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful qualities are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti.	‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni.	Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field.
Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those seeds would not grow, increase, and mature?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti.	‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …”
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī”ti. (3)


Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti?	“Sir, can you describe three other persons who are counterparts of these three?”
“Sakkā, ānandā”ti bhagavā avoca:	“I can, Ānanda,” said the Buddha.
“idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“Ānanda, when I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful qualities are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā.	‘The skillful qualities of this person have vanished, but the unskillful qualities are still present.
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.	Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed.
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	So this person is still liable to decline in the future.’
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni.	Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock.
Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those coals would not grow, increase, and spread?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti?	“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto”ti?	“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā.
Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.
Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti.	This person is still liable to decline in the future …
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (4)


Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful qualities are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā.	‘The unskillful qualities of this person have vanished, but the skillful qualities are still present.
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.	Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed.
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	So this person is not liable to decline in the future.’
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni.	Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber.
Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those coals would grow, increase, and spread?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti?	“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?”
“Evaṃ, bhante”.	“Yes, sir.”
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto”ti?	“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā.
Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati.
Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti.	This person is not liable to decline in the future …
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (5)


Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi:	When I’ve comprehended the mind of a person, I understand:
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.	‘Both skillful and unskillful qualities are found in this person.’
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:	After some time I comprehend their mind and understand:
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti.	‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become nirvana'd in this very life.’
Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni.	Suppose that there were some cool, nirvana'd coals. They were placed on a pile of grass or timber.
Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti?	Wouldn’t you know that those coals would not grow, increase, and spread?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi:	“In the same way, when I’ve comprehended the mind of a person, I understand …
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti.
Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi:
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti.	‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become nirvana'd in this very life.’
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti.	This is how another individual is known to the Realized One by comprehending their mind.
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti.	And this is how the Realized One knows a person’s faculties by comprehending their mind.
Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti. (6)	And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind.


Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko.	And so, Ānanda, of the first three people one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell.
Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti.	And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become nirvana'd.”

63. Penetrative (⤴)


63. Nibbedhikasutta	63. Penetrative
“Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you a penetrative exposition of the teaching.
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 so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?	“monks, what is the penetrative exposition of the teaching?
Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. (1)	Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.


Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. (2)	Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.


Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā, saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. (3)	Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.


Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. (4)	Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.


Kammaṃ, bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. (5)	Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.


Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. (6)	Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.


‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ.	‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Pañcime, bhikkhave, kāmaguṇā—	There are these five kinds of sensual stimulation.
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	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.
Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—	However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’.


Saṅkapparāgo purisassa kāmo,	Greedy intention is a person’s sensual pleasure.
Nete 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 chandanti.	but a wise one removes desire for them.



Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo?	And what is the source of sensual pleasures?
Phasso, bhikkhave, kāmānaṃ nidānasambhavo.	Contact is their source.


Katamā ca, bhikkhave, kāmānaṃ vemattatā?	And what is the diversity of sensual pleasures?
Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu.	The sensual desire for sights, sounds, smells, tastes, and touches are all different.
Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.	This is called the diversity of sensual pleasures.


Katamo ca, bhikkhave, kāmānaṃ vipāko?	And what is the result of sensual pleasures?
Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.	When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of sensual pleasures.


Katamo ca, bhikkhave, kāmanirodho?	And what is the cessation of sensual pleasures?
Phassanirodho, bhikkhave, kāmanirodho.	When contact ceases, sensual pleasures cease.
Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of sensual pleasures 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.


Yato kho, bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ.	When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.
Kāmā, bhikkhave, veditabbā … pe … kāmanirodhagāminī paṭipadā veditabbāti,	‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)	That’s what I said, and this is why I said it.


Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti,	‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tisso imā, bhikkhave, vedanā—	There are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	pleasant, painful, and neutral.


Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo?	And what is the source of feelings?
Phasso, bhikkhave, vedanānaṃ nidānasambhavo.	Contact is their source.


Katamā ca, bhikkhave, vedanānaṃ vemattatā?	And what is the diversity of feelings?
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā.	There are carnal pleasant feelings, spiritual pleasant feelings, carnal painful feelings, spiritual painful feelings, carnal neutral feelings, and spiritual neutral feelings.
Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.	This is called the diversity of feelings.


Katamo ca, bhikkhave, vedanānaṃ vipāko?	And what is the result of feelings?
Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā,	When one who feels creates a corresponding life-form, with the attributes of either good or bad deeds—
ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.	this is called the result of feelings.


Katamo ca, bhikkhave, vedanānirodho?	And what is the cessation of feelings?
Phassanirodho, bhikkhave, vedanānirodho.	When contact ceases, feelings cease.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of feelings 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 vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ.	When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings.
Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti,	‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (2)	That’s what I said, and this is why I said it.


Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti,	‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Chayimā, bhikkhave, saññā—	There are these six perceptions:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.	perceptions of sights, sounds, smells, tastes, touches, and thoughts.


Katamo ca, bhikkhave, saññānaṃ nidānasambhavo?	And what is the source of perceptions?
Phasso, bhikkhave, saññānaṃ nidānasambhavo.	Contact is their source.


Katamā ca, bhikkhave, saññānaṃ vemattatā?	And what is the diversity of perceptions?
Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu.	The perceptions of sights, sounds, smells, tastes, touches, and thoughts are all different.
Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.	This is called the diversity of perceptions.


Katamo ca, bhikkhave, saññānaṃ vipāko?	And what is the result of perceptions?
Vohāravepakkaṃ, bhikkhave, saññaṃ vadāmi.	Communication is the result of perception, I say.
Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti.	You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’
Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.	This is called the result of perceptions.


Katamo ca, bhikkhave, saññānirodho?	And what is the cessation of perception?
Phassanirodho, bhikkhave, 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, 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 saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ.	When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.
Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti.	‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)	That’s what I said, and this is why I said it.


Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti,	‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tayome, bhikkhave, āsavā—	There are these three defilements:
kāmāsavo, bhavāsavo, avijjāsavo.	the defilements of sensuality, desire to be reborn, and ignorance.


Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo?	And what is the source of defilements?
Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.	Ignorance is the source of defilements.


Katamā ca, bhikkhave, āsavānaṃ vemattatā?	And what is the diversity of defilements?
Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā.	There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.	This is called the diversity of defilements.


Katamo ca, bhikkhave, āsavānaṃ vipāko?	And what is the result of defilements?
Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.	When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of defilements.


Katamo ca, bhikkhave, āsavanirodho?	And what is the cessation of defilements?
Avijjānirodho, bhikkhave, āsavanirodho.	When ignorance ceases, defilements cease.
Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of defilements 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 āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ.	When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti.	‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (4)	That’s what I said, and this is why I said it.


Kammaṃ, bhikkhave, veditabbaṃ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ.	‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cetanāhaṃ, bhikkhave, kammaṃ vadāmi.	It is intention that I call deeds.
Cetayitvā kammaṃ karoti—	For after making a choice one acts
kāyena vācāya manasā.	by way of body, speech, and mind.


Katamo ca, bhikkhave, kammānaṃ nidānasambhavo?	And what is the source of deeds?
Phasso, bhikkhave, kammānaṃ nidānasambhavo.	Contact is their source.


Katamā ca, bhikkhave, kammānaṃ vemattatā?	And what is the diversity of deeds?
Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ.	There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.
Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.	This is called the diversity of deeds.


Katamo ca, bhikkhave, kammānaṃ vipāko?	And what is the result of deeds?
Tividhāhaṃ, bhikkhave, kammānaṃ vipākaṃ vadāmi—	The result of deeds is threefold, I say:
diṭṭheva dhamme, upapajje vā, apare vā pariyāye.	in this very life, on rebirth in the next life, or at some later time.
Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.	This is called the result of deeds.


Katamo ca, bhikkhave, kammanirodho?	And what is the cessation of deeds?
Phassanirodho, bhikkhave, kammanirodho.	When contact ceases, deeds cease.
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of deeds 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 kammaṃ pajānāti, evaṃ kammānaṃ nidānasambhavaṃ pajānāti, evaṃ kammānaṃ vemattataṃ pajānāti, evaṃ kammānaṃ vipākaṃ pajānāti, evaṃ kammanirodhaṃ pajānāti, evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ.	When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.
Kammaṃ, bhikkhave, veditabbaṃ … pe … kammanirodhagāminī paṭipadā veditabbāti,	‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (5)	That’s what I said, and this is why I said it.


Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti.	‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’
Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.


Katamo ca, bhikkhave, dukkhassa nidānasambhavo?	And what is the source of suffering?
Taṇhā, bhikkhave, dukkhassa nidānasambhavo.	Craving is the source of suffering.


Katamā ca, bhikkhave, dukkhassa vemattatā?	And what is the diversity of suffering?
Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi.	There is suffering that is severe, mild, slow to fade, and quick to fade.
Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.	This is called the diversity of suffering.


Katamo ca, bhikkhave, dukkhassa vipāko?	And what is the result of suffering?
Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati:	It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering:
‘ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti?	‘Who knows one or two phrases to stop this suffering?’
Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā.	The result of suffering is either confusion or a search, I say.
Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.	This is called the result of suffering.


Katamo ca, bhikkhave, dukkhanirodho?	And what is the cessation of suffering?
Taṇhānirodho, bhikkhave, dukkhanirodho.	When craving ceases, suffering ceases.
Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ—	The practice that leads to the cessation of suffering 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 dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ.	When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering.
Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti.	‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (6)	That’s what I said, and this is why I said it.


Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.	This is the penetrative exposition of the teaching.”

64. The Lion’s Roar (⤴)


64. Sīhanādasutta	64. The Lion’s Roar
“Chayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	“monks, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni cha?	What six?
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.	Firstly, the Realized One truly understands the possible as possible and the impossible as impossible.
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (1)	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.


Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons.
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (2)	Since he truly understands this, this is a power of the Realized One. …


Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.	Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments.
Yampi, bhikkhave, tathāgato … pe … idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (3)	Since he truly understands this, this is a power of the Realized One. …


Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, the Realized One recollects 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. He remembers: ‘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 he recollects his many kinds of past lives, with features and details.
Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (4)	Since he truly understands this, this is a power of the Realized One. …


Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (5)	Since he truly understands this, this is a power of the Realized One. …


Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati.	Furthermore, the Realized One has realized 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.
Yampi, bhikkhave, tathāgato āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.	Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Imāni kho, bhikkhave, cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. (6)	These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.


Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible,
Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (1)	the Realized One answers them in whatever manner he has truly known it.


Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons,
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (2)	the Realized One answers them in whatever manner he has truly known it.


Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments,
Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṅkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (3)	the Realized One answers them in whatever manner he has truly known it.


Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of recollection of past lives,
Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (4)	the Realized One answers them in whatever manner he has truly known it.


Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings,
Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (5)	the Realized One answers them in whatever manner he has truly known it.


Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti.	If others come to the Realized One and ask questions about his true knowledge of the ending of defilements,
Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti. (6)	the Realized One answers them in whatever manner he has truly known it.


Tatra, bhikkhave, yampidaṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And I say that true knowledge of the possible as possible and the impossible as impossible is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of corruption, cleansing, and emergence regarding the jhānas, liberations, undistractible-luciditys, and attainments is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the recollection of past lives is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the passing away and rebirth of sentient beings is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Yampidaṃ āsavānaṃ khayā … pe … yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa.	And true knowledge of the ending of defilements is for those with undistractible-lucidity, not for those without undistractible-lucidity.
Iti kho, bhikkhave, samādhi maggo, asamādhi kummaggo”ti.	And so, monks, undistractible-lucidity is the path. No undistractible-lucidity is the wrong path.”

AN 6 vagga 7. A God 7. Devatāvagga

65. The Fruit of Non-Return (⤴)


65. Anāgāmiphalasutta	65. The Fruit of Non-Return
“Cha, bhikkhave, dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ.	“monks, without giving up six things you can’t realize the fruit of non-return.
Katame cha?	What six?
Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ—	Lack of faith, conscience, and prudence; laziness, unrememberfulness, and witlessness.
ime kho, bhikkhave, cha dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ.	Without giving up these six things you can’t realize the fruit of non-return.


Cha, bhikkhave, dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātuṃ.	After giving up six things you can realize the fruit of non-return.
Katame cha?	What six?
Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ—	Lack of faith, conscience, and prudence; laziness, unrememberfulness, and witlessness.
ime kho, bhikkhave, cha dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātun”ti.	After giving up these six things you can realize the fruit of non-return.”

66. Perfection (⤴)


66. Arahattasutta	66. Perfection
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up six things you can’t realize perfection.
Katame cha?	What six?
Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ—	Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence.
ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these six things you can’t realize perfection.


Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up six things you can realize perfection.
Katame cha?	What six?
Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ—	Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence.
ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these six things you can realize perfection.”

67. Friends (⤴)


67. Mittasutta	67. Friends
“‘So vata, bhikkhave, bhikkhu pāpamitto pāpasahāyo pāpasampavaṅko, pāpamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible that a monk with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics.
‘Sīlāni aparipūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling ethics, it’s impossible give up desire to be reborn in the realm of luminous form or in the formless realm.


‘So vata, bhikkhave, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko, kalyāṇamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	It’s possible that a monk with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations.
‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee.
‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled the practice of a trainee, it’s possible to fulfill ethics.
‘Sīlāni paripūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti ṭhānametaṃ vijjatī”ti.	Having fulfilled ethics, it’s possible give up desire to be reborn in the realm of luminous form or in the formless realm.”

68. Enjoying Company (⤴)


68. Saṅgaṇikārāmasutta	68. Enjoying Company
“‘So vata, bhikkhave, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible that a monk who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion.
‘Eko paviveke anabhiramanto cittassa nimittaṃ gahessatī’ti netaṃ ṭhānaṃ vijjati.	Without taking pleasure in being alone in seclusion, it’s impossible to learn the characteristics of the mind.
‘Cittassa nimittaṃ agaṇhanto sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without learning the characteristics of the mind, it’s impossible to fulfill right view.
‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling right view, it’s impossible to fulfill right undistractible-lucidity.
‘Sammāsamādhiṃ aparipūretvā saṃyojanāni pajahissatī’ti netaṃ ṭhānaṃ vijjati.	Without fulfilling right undistractible-lucidity, it’s impossible to give up the fetters.
‘Saṃyojanāni appahāya nibbānaṃ sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.	Without giving up the fetters, it’s impossible to realize nirvana.


‘So vata, bhikkhave, bhikkhu na saṅgaṇikārāmo na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na gaṇārāmo na gaṇarato na gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti ṭhānametaṃ vijjati.	It’s totally possible that a monk who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion.
‘Eko paviveke abhiramanto cittassa nimittaṃ gahessatī’ti ṭhānametaṃ vijjati.	For someone who takes pleasure in being alone in seclusion, it’s possible to learn the characteristics of the mind.
‘Cittassa nimittaṃ gaṇhanto sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati.	For someone who learns the characteristics of the mind, it’s possible to fulfill right view.
‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjati.	Having fulfilled right view, it’s possible to fulfill right undistractible-lucidity.
‘Sammāsamādhiṃ paripūretvā saṃyojanāni pajahissatī’ti ṭhānametaṃ vijjati.	Having fulfilled right undistractible-lucidity, it’s possible to give up the fetters.
‘Saṃyojanāni pahāya nibbānaṃ sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.	Having given up the fetters, it’s possible to realize nirvana.”

69. A God (⤴)


69. Devatāsutta	69. A God
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:
“chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	“Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā—	Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti.	These six things don’t lead to the decline of a monk.”
Idamavoca sā devatā.	That’s what that deity said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, 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 aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca:	“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti.	‘Sir, these six things don’t lead to the decline of a monk.
Katame cha?	What six?
Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā—	Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship.
ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti.	These six things don’t lead to the decline of a monk.’
Idamavoca, bhikkhave, sā devatā.	That is what that deity said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.	Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.”


Evaṃ vutte āyasmā sāriputto bhagavantaṃ abhivādetvā etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
Idha, bhante, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī.	It’s when a monk personally respects the Teacher and praises such respect.
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.	And they encourage other monks who lack such respect to respect the Teacher.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who respect the Teacher at the right time, truthfully and substantively.
Attanā ca dhammagāravo hoti …	They personally respect the teaching …
saṅghagāravo hoti …	They personally respect the Saṅgha …
sikkhāgāravo hoti …	They personally respect the training …
suvaco hoti …	They are personally easy to admonish …
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī.	They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.	And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho ahaṃ, 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, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of what I’ve said in brief like this.
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī.	It’s when a monk personally respects the Teacher …
Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.
Attanā ca dhammagāravo hoti …	They personally respect the teaching …
saṅghagāravo hoti …	They personally respect the Saṅgha …
sikkhāgāravo hoti …	They personally respect the training …
suvaco hoti …	They are personally easy to admonish …
kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī.	They personally have good friends, and praise such friendship.
Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti.	And they encourage other monks who lack good friends to develop good friendship.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena.	And they praise other monks who have good friends at the right time, truthfully and substantively.
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.	This is how to understand the detailed meaning of what I said in brief.”

70. undistractible-lucidity (⤴)


70. Samādhisutta	70. undistractible-lucidity
“‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena na ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati—ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible that a monk without undistractible-lucidity that is peaceful, refined, pacified, and unified will 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. They control the body as far as the Brahmā realm.
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and divine, whether near or far.
‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that they’ll understand the minds of other beings and individuals, having comprehended them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’.
‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that they’ll recollect many kinds of past lives, with features and details.
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati … pe … yathākammūpage satte pajānissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds.
‘Āsavānaṃ khayā … pe … sacchikatvā upasampajja viharissatī’ti netaṃ ṭhānaṃ vijjati.	It’s impossible that they’ll 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.


‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati … pe … yāva brahmalokāpi kāyena vasaṃ vattessatī’ti ṭhānametaṃ vijjati.	But it’s totally possible that a monk who has undistractible-lucidity that is peaceful, refined, pacified, and unified will wield the many kinds of psychic power …
‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati—dibbe ca mānuse ca ye dūre santike cā’ti ṭhānametaṃ vijjati.	It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds …
‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati … pe … vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti ṭhānametaṃ vijjati.	It’s possible that they’ll understand the minds of other beings …
‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti ṭhānametaṃ vijjati.	It’s possible that they’ll recollect many kinds of past lives, with features and details.
‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṃ vijjati.	It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds.
‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ … pe … sacchikatvā upasampajja viharissatī’ti ṭhānametaṃ vijjatī”ti.	It’s possible that they’ll 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.”

71. Capable of Realizing (⤴)


71. Sakkhibhabbasutta	71. Capable of Realizing
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.	“monks, a monk with six qualities is incapable of realizing anything that can be realized, in each and every case.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu ‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, ‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti, asakkaccakārī ca hoti, asappāyakārī ca.	It’s when a monk doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.	A monk with these six qualities is incapable of realizing anything that can be realized, in each and every case.


Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.	A monk with six qualities is capable of realizing anything that can be realized, in each and every case.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu ‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, ‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ pajānāti, sakkaccakārī ca hoti, sappāyakārī ca.	It’s when a monk truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane”ti.	A monk with these six qualities is capable of realizing anything that can be realized, in each and every case.”

72. Strength (⤴)


72. Balasutta	72. Strength
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ.	“monks, a monk who has six qualities can’t attain strength in undistractible-lucidity.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu na samādhissa samāpattikusalo hoti, na samādhissa ṭhitikusalo hoti, na samādhissa vuṭṭhānakusalo hoti, asakkaccakārī ca hoti, asātaccakārī ca, asappāyakārī ca.	It’s when a monk is not skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, or skilled in emerging from undistractible-lucidity. And they don’t practice carefully and persistently, and they don’t do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ.	A monk who has these six qualities can’t attain strength in undistractible-lucidity.


Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇituṃ.	A monk who has six qualities can attain strength in undistractible-lucidity.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, sakkaccakārī ca hoti, sātaccakārī ca, sappāyakārī ca.	It’s when a monk is skilled in entering undistractible-lucidity, skilled in remaining in undistractible-lucidity, and skilled in emerging from undistractible-lucidity. And they practice carefully and persistently, and do what’s suitable.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇitun”ti.	A monk who has these six qualities can attain strength in undistractible-lucidity.”

73. First jhāna (1st) (⤴)


73. Paṭhamata-j-jhāna-sutta	73. First jhāna (1st)
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	“monks, without giving up these [bad] dharmas you can’t enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-c-chandaṃ,	1. Desire for sensual pleasures,
byāpādaṃ,	2. ill will,
thina-middhaṃ,	3. dullness and drowsiness,
uddhacca-kukkuccaṃ,	4. restlessness and remorse,
vicikicchaṃ,	5. doubt,
kāmesu kho panassa ādīnavo	6. And the drawbacks of sensual pleasures
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti.	have not been {well-seen}, as-they-actually-are, (with) right-discernment.


Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	Without giving up these six [bad] dharmas you can’t enter and remain in the first jhāna.

(item #6 is method 2 of MN 20, i.e. first jhana purifying itself to qualify for 2nd jhana)


Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But after giving up these six [bad] dharmas you can enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-c-chandaṃ,	1. Desire for sensual pleasures,
byāpādaṃ,	2. ill will,
thina-middhaṃ,	3. dullness and drowsiness,
uddhacca-kukkuccaṃ,	4. restlessness and remorse,
vicikicchaṃ,	5. doubt,
kāmesu kho panassa ādīnavo	6. And the drawbacks of sensual pleasures
na yathā-bhūtaṃ samma-p-paññāya su-diṭṭho hoti.	have not been {well-seen}, as-they-actually-are, (with) right-discernment.

Ime kho, bhikkhave, cha dhamme pahāya bhabbo	After giving up these six [bad] dharmas
paṭhamaṃ jhānaṃ upasampajja viharitun”ti.	you can enter and remain in the first jhāna.”

74. First jhāna (2nd) (⤴)


74. Dutiyata-j-jhāna-sutta	74. First jhāna (2nd)
“Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	“monks, without giving up these six [bad]-dharmas you can’t enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-vitakkaṃ,	1. sensual-pleasure-thought,
byāpāda-vitakkaṃ,	2. ill-will-thought,
vihiṃsā-vitakkaṃ,	3. harming-thought,
kāma-saññaṃ,	4. sensual-pleasure-perception,
byāpāda-saññaṃ,	5. ill-will-perception,
vihiṃsā-saññaṃ—	6. harming-perception,


ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	Without giving up these six [bad]-dharmas you can’t enter and remain in the first jhāna.


Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.	But after giving up these six [bad]-dharmas you can enter and remain in the first jhāna.
Katame cha?	What six?
Kāma-vitakkaṃ,	1. sensual-pleasure-thought,
byāpāda-vitakkaṃ,	2. ill-will-thought,
vihiṃsā-vitakkaṃ,	3. harming-thought,
kāma-saññaṃ,	4. sensual-pleasure-perception,
byāpāda-saññaṃ,	5. ill-will-perception,
vihiṃsā-saññaṃ—	6. harming-perception,

ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti.	After giving up these six [bad]-dharmas you can enter and remain in the first jhāna.”

AN 6 vagga 8. Perfection 8. Arahattavagga

75. Suffering (⤴)


75. Dukkhasutta	75. Suffering
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	“monks, when a monk has six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
Katamehi chahi?	What six?
Kāma-vitakkena,	1. Sensual-thought,
byāpāda-vitakkena,	2. ill-will-thought,
vihiṃsā-vitakkena,	3. harmful-thought,
kāma-saññāya,	4. Sensual-perception,
byāpāda-saññāya,	5. ill-will-perception,
vihiṃsā-saññāya—	6. harmful-perception,
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā.	When a monk has these six dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

(dittha dhamma sukha vihara = first 3 jhanas, AN 6.29, AN 4.41)


Chahi, bhikkhave, dhammehi samannāgato bhikkhu	When a monk has six dharmas
diṭṭheva dhamme sukhaṃ viharati	they live happily in the present life—
avighātaṃ anupāyāsaṃ apariḷāhaṃ,	without distress, anguish, or fever—
kāyassa bhedā paraṃ maraṇā	and when the body breaks up, after death,
sugati pāṭikaṅkhā.	they can expect a good rebirth.

Katamehi chahi?	What six?

(These 3 kusala Dharma thoughts in first jhana, MN 19, MN 78, MN 125)


Nekkhamma-vitakkena,	1. renunciation-thought, [especially as opposed to kāma/lust-passion]
a-byāpāda-vitakkena,	2. non-ill-will-thought, [of good will]
a-vihiṃsā-vitakkena,	3. non-harming-thought, [of compassion]

(These 3 kusala Dharma perceptions in 2nd, 3rd, 4th jhana )


nekkhamma-saññāya,	4. renunciation-perception, [especially as opposed to kāma/lust-passion]
a-byāpāda-saññāya,	5. non-ill-will-perception, [of good will]
a-vihiṃsā-saññāya—	6. non-harming-perception, [of compassion]
imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu	When a monk has these six dharmas
diṭṭheva dhamme sukhaṃ viharati	they live happily in the present life—
avighātaṃ anupāyāsaṃ apariḷāhaṃ,	without distress, anguish, or fever—
kāyassa bhedā paraṃ maraṇā	and when the body breaks up, after death,
sugati pāṭikaṅkhā”ti.	they can expect a good rebirth.”

76. Perfection (⤴)


76. Arahattasutta	76. Perfection
“Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up six things you can’t realize perfection.
Katame cha?	What six?
Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ.	Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these six qualities you can’t realize perfection.


Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up six things you can realize perfection.
Katame cha?	What six?
Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ.	Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these six things you can realize perfection.”

77. Superhuman States (⤴)


77. Uttarimanussadhammasutta	77. Superhuman States
“Cha, bhikkhave, dhamme appahāya abhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.	“monks, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Katame cha?	What six?
Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ.	Lack of rememberfulness and lucid-discerning, not guarding the sense doors, eating too much, deceit, and flattery.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.	Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones.


Cha, bhikkhave, dhamme pahāya bhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.	But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Katame cha?	What six?
Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ.	Lack of rememberfulness and lucid-discerning, not guarding the sense doors, eating too much, deceit, and flattery.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttari manussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātun”ti.	After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.”

78. Joy and Happiness (⤴)


78. Sukhasomanassasutta	78. Joy and Happiness
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya.	“monks, when a monk has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti.	It’s when a monk enjoys the teaching, meditation, giving up, seclusion, harmlessness, and non-proliferation.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	When a monk has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”

79. Achievement (⤴)


79. Adhigamasutta	79. Achievement
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	“monks, a monk who has six factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu na āyakusalo ca hoti, na apāyakusalo ca hoti, na upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya na chandaṃ janeti, adhigate kusale dhamme na ārakkhati, sātaccakiriyāya na sampādeti.	It’s when a monk is not skilled in profit, skilled in loss, and skilled in means. They don’t generate enthusiasm to achieve skillful qualities not yet achieved. They don’t protect skillful qualities they have achieved. And they don’t try to persevere in the task.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	A monk who has these six factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.


Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.	A monk who has six factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu āyakusalo ca hoti, apāyakusalo ca hoti, upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya chandaṃ janeti, adhigate kusale dhamme ārakkhati, sātaccakiriyāya sampādeti.	It’s when a monk is skilled in profit, skilled in loss, and skilled in means. They generate enthusiasm to achieve skillful qualities not yet achieved. They protect skillful qualities they have achieved. And they try to persevere in the task.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti.	A monk who has these six factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”

80. Greatness (⤴)


80. Mahantattasutta	80. Greatness
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesu.	“monks, a monk with six qualities soon acquires great and abundant good qualities.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuṭṭhibahulo ca anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti.	It’s when a monk is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful qualities. They reach further.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesū”ti.	A monk who has these six qualities soon acquires great and abundant good qualities.”

81. Hell (1st) (⤴)


81. Paṭhamanirayasutta	81. Hell (1st)
“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with six qualities is cast down to hell.
Katamehi chahi?	What six?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pāpiccho ca, micchādiṭṭhi ca.	They kill living creatures, steal, commit sexual misconduct, and lie. And they have wicked desires and wrong view.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these six qualities is cast down to hell.


Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with six qualities is raised up to heaven.
Katamehi chahi?	What six?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, appiccho ca, sammādiṭṭhi ca.	They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these six qualities is raised up to heaven.”

82. Hell (2nd) (⤴)


82. Dutiyanirayasutta	82. Hell (2nd)
“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	“monks, someone with six qualities is cast down to hell.
Katamehi chahi?	What six?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, luddho ca, pagabbho ca.	They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and impudent.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.	Someone with these six qualities is cast down to hell.


Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.	Someone with six qualities is raised up to heaven.
Katamehi chahi?	What six?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, aluddho ca, appagabbho ca.	They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or impudent.
Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.	Someone with these six qualities is raised up to heaven.”

83. The Best Thing (⤴)


83. Aggadhammasutta	83. The Best Thing
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.	“monks, a monk with six qualities can’t realize the best thing, perfection.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti, kāye ca jīvite ca sāpekkho hoti.	It’s when a monk is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.	A monk with these six qualities can’t realize the best thing, perfection.


Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.	A monk with six qualities can realize the best thing, perfection.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti, kāye ca jīvite ca anapekkho hoti.	It’s when a monk is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātun”ti.	A monk with these six qualities can realize the best thing, perfection.”

84. Day and Night (⤴)


84. Rattidivasasutta	84. Day and Night
“Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	“monks, a monk with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu mahiccho hoti, vighātavā, asantuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, assaddho hoti, dussīlo hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.	It’s when a monk has many desires—they’re frustrated and not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unrememberful, and witless.
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.	A monk with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night.


Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.	A monk with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu na mahiccho hoti, avighātavā, santuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, saddho hoti, sīlavā hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.	It’s when a monk doesn’t have many desires—they’re not frustrated but content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, rememberful, and wise.
Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā, kusalesu dhammesu no parihānī”ti.	A monk with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.”

AN 6 vagga 9. Coolness 9. Sītivagga

85. Coolness (⤴)


85. Sītibhāvasutta	85. Coolness
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	“monks, a monk with six qualities can’t realize supreme coolness.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ na niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ na paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ na sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ na ajjhupekkhati, hīnādhimuttiko ca hoti, sakkāyābhirato ca.	It’s when a monk doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They believe in low things. They love identity.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	A monk with these six qualities can’t realize supreme coolness.


Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.	A monk with six qualities can realize supreme coolness.
Katamehi chahi?	What six?
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti nibbānābhirato ca.	It’s when a monk keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They are committed to the sublime. They love nirvana.
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātun”ti.	A monk with these six qualities can realize supreme coolness.”

86. Obstacles (⤴)


86. Āvaraṇasutta	86. Obstacles
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Katamehi chahi?	What six?
Kammāvaraṇatāya samannāgato hoti, kilesāvaraṇatāya samannāgato hoti, vipākāvaraṇatāya samannāgato hoti, assaddho ca hoti, acchandiko ca, duppañño ca.	They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.


Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Katamehi chahi?	What six?
Na kammāvaraṇatāya samannāgato hoti, na kilesāvaraṇatāya samannāgato hoti, na vipākāvaraṇatāya samannāgato hoti, saddho ca hoti, chandiko ca, paññavā ca.	They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

87. A Murderer (⤴)


87. Voropitasutta	87. A Murderer
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Katamehi chahi?	What six?
Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti, duppañño hoti jaḷo eḷamūgo.	They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.


Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Katamehi chahi?	What six?
Na mātā jīvitā voropitā hoti, na pitā jīvitā voropito hoti, na arahaṃ jīvitā voropito hoti, na tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, na saṅgho bhinno hoti, paññavā hoti ajaḷo aneḷamūgo.	They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re not witless, dull, and stupid.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

88. Wanting to Listen (⤴)


88. Sussūsatisutta	88. Wanting to Listen
“Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	“monks, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching.
Katamehi chahi?	What six?
Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, anatthaṃ gaṇhāti, atthaṃ riñcati, ananulomikāya khantiyā samannāgato hoti.	When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t lend an ear or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching.


Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.	Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.
Katamehi chahi?	What six?
Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti, atthaṃ gaṇhāti, anatthaṃ riñcati, anulomikāya khantiyā samannāgato hoti.	When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They lend an ear and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with the teaching.
Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.	Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.”

89. Not Giving Up (⤴)


89. Appahāyasutta	89. Not Giving Up
“Cha, bhikkhave, dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ.	“monks, without giving up six things you can’t become accomplished in view.
Katame cha?	What six?
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ.	Without giving up these six things you can’t become accomplished in view.


Cha, bhikkhave, dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātuṃ.	After giving up six things you can become accomplished in view.
Katame cha?	What six?
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātun”ti.	After giving up these six things you can become accomplished in view.”

90. Given Up (⤴)


90. Pahīnasutta	90. Given Up
“Chayime, bhikkhave, dhammā diṭṭhisampannassa puggalassa pahīnā.	“monks, a person accomplished in view has given up six things.
Katame cha?	What six?
Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, apāyagamanīyo rāgo, apāyagamanīyo doso, apāyagamanīyo moho.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhammā diṭṭhisampannassa puggalassa pahīnā”ti.	A person accomplished in view has given up these six things.”

91. Can’t Give Rise (⤴)


91. Abhabbasutta	91. Can’t Give Rise
“Cha, bhikkhave, dhamme abhabbo diṭṭhisampanno puggalo uppādetuṃ.	“monks, a person accomplished in view can’t give rise to six things.
Katame cha?	What six?
Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ.	Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss.
Ime kho, bhikkhave, cha dhamme abhabbo diṭṭhisampanno puggalo uppādetun”ti.	A person accomplished in view can’t give rise to these six things.”

92. Things That Can’t Be Done (1st) (⤴)


92. Paṭhamaabhabbaṭṭhānasutta	92. Things That Can’t Be Done (1st)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo satthari agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo dhamme agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo saṅghe agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo sikkhāya agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo anāgamanīyaṃ vatthuṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aṭṭhamaṃ bhavaṃ nibbattetuṃ.	A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

93. Things That Can’t Be Done (2nd) (⤴)


93. Dutiyaabhabbaṭṭhānasutta	93. Things That Can’t Be Done (2nd)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci dhammaṃ attato upagantuṃ, abhabbo diṭṭhisampanno puggalo ānantariyaṃ kammaṃ kātuṃ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṃ gavesituṃ.	A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for teachers worthy of offerings.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

94. Things That Can’t Be Done (3rd) (⤴)


94. Tatiyaabhabbaṭṭhānasutta	94. Things That Can’t Be Done (3rd)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo mātaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo pitaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo arahantaṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo tathāgatassa duṭṭhena cittena lohitaṃ uppādetuṃ, abhabbo diṭṭhisampanno puggalo saṅghaṃ bhindituṃ, abhabbo diṭṭhisampanno puggalo aññaṃ satthāraṃ uddisituṃ.	A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

95. Things That Can’t Be Done (4th) (⤴)


95. Catutthaabhabbaṭṭhānasutta	95. Things That Can’t Be Done (4th)
“Chayimāni, bhikkhave, abhabbaṭṭhānāni.	“monks, these six things can’t be done.
Katamāni cha?	What six?
Abhabbo diṭṭhisampanno puggalo sayaṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo paraṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo sayaṃkatañca paraṃkatañca sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṅkārañca aparaṅkārañca adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ.	A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both.
Taṃ kissa hetu?	Why is that?
Tathā hissa, bhikkhave, diṭṭhisampannassa puggalassa hetu ca sudiṭṭho hetusamuppannā ca dhammā.	It is because a person accomplished in view has clearly seen causes and the phenomena that arise from causes.
Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti.	These are the six things that can’t be done.”

AN 6 vagga 10. Benefit 10. Ānisaṃsavagga

96. Appearance (⤴)


96. Pātubhāvasutta	96. Appearance
“Channaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ.	“monks, the appearance of six things is rare in the world.
Katamesaṃ channaṃ?	What six?
Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, ariyāyatane paccājāti dullabhā lokasmiṃ, indriyānaṃ avekallatā dullabhā lokasmiṃ, ajaḷatā aneḷamūgatā dullabhā lokasmiṃ, kusale dhamme chando dullabho lokasmiṃ.	A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Not being dull and stupid. Enthusiasm for skillful qualities.
Imesaṃ kho, bhikkhave, channaṃ pātubhāvo dullabho lokasmin”ti.	The appearance of these six things is rare in the world.”

97. Benefit (⤴)


97. Ānisaṃsasutta	97. Benefit
“Chayime, bhikkhave, ānisaṃsā sotāpattiphalasacchikiriyāya.	“monks, these are the six benefits of realizing the fruit of stream-entry.
Katame cha?	What six?
Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṃ hoti, asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā.	You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the phenomena that arise from causes.
Ime kho, bhikkhave, cha ānisaṃsā sotāpattiphalasacchikiriyāyā”ti.	These are the six benefits of realizing the fruit of stream-entry.”

98. Impermanence (⤴)


98. Aniccasutta	98. Impermanence
“‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible for a monk who regards any condition as permanent to accept views that agree with the teaching.
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati.	Without accepting views that agree with the teaching, it’s impossible to enter the sure path with regards to skillful qualities.
‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.	Without entering the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection.


‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati.	It’s totally possible for a monk who regards all conditions as impermanent to accept views that agree with the teaching.
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati.	Having accepted views that agree with the teaching, it’s possible to enter the sure path.
‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.	Having entered the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.”

99. Suffering (⤴)


99. Dukkhasutta	99. Suffering
“So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto … pe …	“monks, it’s totally impossible for a monk who regards any condition as pleasurable to accept views that agree with the teaching. …
sabbasaṅkhāre dukkhato samanupassanto … pe …	It’s totally possible for a monk who regards all conditions as suffering to accept views that agree with the teaching. …”
ṭhānametaṃ vijjati”.

100. Not-Self (⤴)


100. Anattasutta	100. Not-Self
“So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto … pe …	“monks, it’s totally impossible for a monk who regards any condition as self to accept views that agree with the teaching. …
sabbadhamme anattato samanupassanto … pe …	It’s totally possible for a monk who regards all things as not-self to accept views that agree with the teaching. …”
ṭhānametaṃ vijjati”.

101. nirvana'd (⤴)


101. Nibbānasutta	101. nirvana'd
“‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati.	“monks, it’s totally impossible for a monk who regards nirvana as suffering to accept views that agree with the teaching. …
‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati.
‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.


‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati.	It’s totally possible for a monk who regards nirvana as pleasurable to accept views that agree with the teaching. …”
‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati.
‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti.

102. Transience (⤴)


102. Anavatthitasutta	102. Transience
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ.	“monks, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.
Katame cha?	What six?
‘Sabbasaṅkhārā ca me anavatthitā khāyissanti, sabbaloke ca me mano nābhiramissati, sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti, paramena ca sāmaññena samannāgato bhavissāmī’ti.	‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to nirvana.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetun”ti.	Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”

103. With a Drawn Sword (⤴)


103. Ukkhittāsikasutta	103. With a Drawn Sword
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetuṃ.	“monks, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification.
Katame cha?	What six?
‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake.	‘Perception of disenchantment will be established in me for all conditions, like a killer with a drawn sword.’
Sabbalokā ca me mano vuṭṭhahissati, nibbāne ca santadassāvī bhavissāmi, anusayā ca me samugghātaṃ gacchissanti, kiccakārī ca bhavissāmi, satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti.	‘My mind will rise above the whole world.’ ‘I will see nirvana as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetun”ti.	Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.”

104. Non-identification (⤴)


104. Atammayasutta	104. Non-identification
“Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetuṃ.	“monks, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification.
Katame cha?	What six?
Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā.	‘I will be without identification in the whole world.’ ‘My I-makings will stop.’ ‘My mine-makings will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’
Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetun”ti.	Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.”

105. States of Existence (⤴)


105. Bhavasutta	105. States of Existence
“Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṃ.	“monks, you should give up these three states of existence. And you should train in three trainings.
Katame tayo bhavā pahātabbā?	What are the three states of existence you should give up?
Kāmabhavo, rūpabhavo, arūpabhavo—	Existence in the sensual realm, the realm of luminous form, and the formless realm.
ime tayo bhavā pahātabbā.	These are the three states of existence you should give up.
Katamāsu tīsu sikkhāsu sikkhitabbaṃ?	What are the three trainings you should train in?
Adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya—	The training in the higher ethics, the higher mind, and the higher wisdom.
imāsu tīsu sikkhāsu sikkhitabbaṃ.	These are the three trainings you should train in.
Yato kho, bhikkhave, bhikkhuno ime tayo bhavā pahīnā honti, imāsu ca tīsu sikkhāsu sikkhitasikkho hoti—	When a monk has given up these three states of existence and has trained in these three trainings
ayaṃ vuccati, bhikkhave, bhikkhu 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.”

106. Craving (⤴)


106. Taṇhāsutta	106. Craving
“Tisso imā, bhikkhave, taṇhā pahātabbā, tayo ca mānā.	“monks, you should give up these three cravings and three conceits.
Katamā tisso taṇhā pahātabbā?	What three cravings should you give up?
Kāmataṇhā, bhavataṇhā, vibhavataṇhā—	Craving for sensual pleasures, craving for continued existence, and craving to end existence.
imā tisso taṇhā pahātabbā.	These are the three cravings you should give up.
Katame tayo mānā pahātabbā?	What three conceits should you give up?
Māno, omāno, atimāno—	Conceit, inferiority complex, and superiority complex.
ime tayo mānā pahātabbā.	These are the three conceits you should give up.
Yato kho, bhikkhave, bhikkhuno imā tisso taṇhā pahīnā honti, ime ca tayo mānā;	When a monk has given up these three cravings and these three conceits
ayaṃ vuccati, bhikkhave, bhikkhu 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.”

AN 6 vagga 11. Triads 11. Tikavagga

107. Greed (⤴)


107. Rāgasutta	107. Greed
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Rāgo, doso, moho.	Greed, hate, and delusion.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Rāgassa pahānāya asubhā bhāvetabbā, dosassa pahānāya mettā bhāvetabbā, mohassa pahānāya paññā bhāvetabbā.	You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

108. Bad Conduct (⤴)


108. Duccaritasutta	108. Bad Conduct
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.	Bad conduct by way of body, speech, and mind.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāyaduccaritassa pahānāya kāyasucaritaṃ bhāvetabbaṃ, vacīduccaritassa pahānāya vacīsucaritaṃ bhāvetabbaṃ, manoduccaritassa pahānāya manosucaritaṃ bhāvetabbaṃ.	You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

109. Thoughts (⤴)


109. Vitakkasutta	109. Thoughts
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāmavitakko, byāpādavitakko, vihiṃsāvitakko.	Sensual, malicious, and cruel thoughts.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāmavitakkassa pahānāya nekkhammavitakko bhāvetabbo, byāpādavitakkassa pahānāya abyāpādavitakko bhāvetabbo, vihiṃsāvitakkassa pahānāya avihiṃsāvitakko bhāvetabbo.	You should develop thoughts of renunciation to give up sensual thoughts, thoughts of love to give up malicious thoughts, and thoughts of kindness to give up cruel thoughts.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

110. Perceptions (⤴)


110. Saññāsutta	110. Perceptions
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāmasaññā, byāpādasaññā, vihiṃsāsaññā.	Sensual, malicious, and cruel perceptions.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāmasaññāya pahānāya nekkhammasaññā bhāvetabbā, byāpādasaññāya pahānāya abyāpādasaññā bhāvetabbā, vihiṃsāsaññāya pahānāya avihiṃsāsaññā bhāvetabbā.	You should develop perceptions of renunciation to give up sensual perceptions, perceptions of love to give up malicious perceptions, and perceptions of kindness to give up cruel perceptions.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

111. Elements (⤴)


111. Dhātusutta	111. Elements
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Kāmadhātu, byāpādadhātu, vihiṃsādhātu.	The elements of sensuality, malice, and cruelty.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Kāmadhātuyā pahānāya nekkhammadhātu bhāvetabbā, byāpādadhātuyā pahānāya abyāpādadhātu bhāvetabbā, vihiṃsādhātuyā pahānāya avihiṃsādhātu bhāvetabbā.	You should develop the element of renunciation to give up the element of sensuality, the element of love to give up the element of malice, and the element of kindness to give up the element of cruelty.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

112. Gratification (⤴)


112. Assādasutta	112. Gratification
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi.	The view that things are gratifying, the view of self, and wrong view.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā.	You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

113. Dissatisfaction (⤴)


113. Aratisutta	113. Dissatisfaction
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Arati, vihiṃsā, adhammacariyā.	Dissatisfaction, cruelty, and unprincipled conduct.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Aratiyā pahānāya muditā bhāvetabbā, vihiṃsāya pahānāya avihiṃsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā.	You should develop rejoicing to give up negativity, kindness to give up cruelty, and principled conduct to give up unprincipled conduct.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

114. Contentment (⤴)


114. Santuṭṭhitāsutta	114. Contentment
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Asantuṭṭhitā, asampajaññaṃ, mahicchatā.	Discontent, lack of lucid-discerning, and having many wishes.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Asantuṭṭhitāya pahānāya santuṭṭhitā bhāvetabbā, asampajaññassa pahānāya sampajaññaṃ bhāvetabbaṃ, mahicchatāya pahānāya appicchatā bhāvetabbā.	You should develop contentment to give up discontent, lucid-discerning to give up lack of lucid-discerning, and having few wishes to give up having many wishes.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

115. Hard to Admonish (⤴)


115. Dovacassatāsutta	115. Hard to Admonish
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Dovacassatā, pāpamittatā, cetaso vikkhepo.	Being hard to admonish, bad friendship, and a scattered mind.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Dovacassatāya pahānāya sovacassatā bhāvetabbā, pāpamittatāya pahānāya kalyāṇamittatā bhāvetabbā, cetaso vikkhepassa pahānāya ānāpānassati bhāvetabbā.	You should develop being easy to correct to give up being hard to admonish, good friendship to give up bad friendship, and rememberfulness of breathing to give up a scattered mind.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

116. Restlessness (⤴)


116. Uddhaccasutta	116. Restlessness
“Tayome, bhikkhave, dhammā.	“monks, there are these three things.
Katame tayo?	What three?
Uddhaccaṃ, asaṃvaro, pamādo.	Restlessness, lack of restraint, and negligence.
Ime kho, bhikkhave, tayo dhammā.	These are the three things.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā.	To give up these three things you should develop three things.
Katame tayo?	What three?
Uddhaccassa pahānāya samatho bhāvetabbo, asaṃvarassa pahānāya saṃvaro bhāvetabbo, pamādassa pahānāya appamādo bhāvetabbo.	You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence.
Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti.	These are the three things you should develop to give up those three things.”

AN 6 vagga 12. The Ascetic Life 12. Sāmaññavagga

117. Observing the Body (⤴)


117. Kāyānupassīsutta	117. Observing the Body
“Cha, bhikkhave, dhamme appahāya abhabbo kāye kāyānupassī viharituṃ.	“monks, without giving up these six qualities you can’t meditate observing an aspect of the body.
Katame cha?	What six?
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.	Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Ime kho, bhikkhave, cha dhamme appahāya abhabbo kāye kāyānupassī viharituṃ.	Without giving up these six qualities you can’t meditate observing an aspect of the body.


Cha, bhikkhave, dhamme pahāya bhabbo kāye kāyānupassī viharituṃ.	But after giving up these six qualities you can meditate observing an aspect of the body.
Katame cha?	What six?
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.	Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo kāye kāyānupassī viharitun”ti.	After giving up these six qualities you can meditate observing an aspect of the body.”

118. Observing Principles, Etc. (⤴)


118. Dhammānupassīsutta	118. Observing Principles, Etc.
“Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ kāye … pe …	“monks, without giving up six things you can’t meditate observing an aspect of the body internally …
bahiddhā kāye … pe …	body externally …
ajjhattabahiddhā kāye … pe …	body internally and externally …
ajjhattaṃ vedanāsu … pe …	feelings internally …
bahiddhā vedanāsu … pe …	feelings externally …
ajjhattabahiddhā vedanāsu … pe …	feelings internally and externally …
ajjhattaṃ citte … pe …	mind internally …
bahiddhā citte … pe …	mind externally …
ajjhattabahiddhā citte … pe …	mind internally and externally …
ajjhattaṃ dhammesu … pe …	principles internally …
bahiddhā dhammesu … pe …	principles externally …
ajjhattabahiddhā dhammesu dhammānupassī viharituṃ.	principles internally and externally.
Katame cha?	What six?
Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ.	Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.
Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhammānupassī viharitun”ti.	After giving up these six qualities you can meditate observing an aspect of principles internally and externally.”

119. About Tapussa (⤴)


119. Tapussasutta	119. About Tapussa
“Chahi, bhikkhave, dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati.	“monks, having six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.
Katamehi chahi?	What six?
Buddhe aveccappasādena, dhamme aveccappasādena, saṃghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.	Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom.
Imehi kho, bhikkhave, chahi dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti.	Having these six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.”





120–139. Bhallikādisutta	120–139. About Bhallika, Etc.
“Chahi, bhikkhave, dhammehi samannāgato bhalliko gahapati … pe …	“monks, having six qualities the householders Bhallika …
sudatto gahapati anāthapiṇḍiko …	Sudatta Anāthapiṇḍika …
citto gahapati macchikāsaṇḍiko …	Citta of Macchikāsaṇḍa …
hatthako āḷavako …	Hatthaka of Āḷavī …
mahānāmo sakko …	Mahānāma the Sakyan …
uggo gahapati vesāliko …	Ugga of Vesālī …
uggato gahapati …	Uggata …
sūrambaṭṭho …	Sūra of Ambaṭṭha …
jīvako komārabhacco …	Jīvaka Komārabhacca …
nakulapitā gahapati …	Nakula’s father …
tavakaṇṇiko gahapati …	Tavakaṇṇika …
pūraṇo gahapati …	Pūraṇa …
isidatto gahapati …	Isidatta …
sandhāno gahapati …	Sandhāna …
vicayo gahapati …	Vijaya …
vijayamāhiko gahapati …	Vijayamāhita …
meṇḍako gahapati …	Meṇḍaka …
vāseṭṭho upāsako …	the lay followers Vāseṭṭha …
ariṭṭho upāsako …	Ariṭṭha …
sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati.	and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless.
Katamehi chahi?	What six?
Buddhe aveccappasādena, dhamme aveccappasādena, saṃghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā.	Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom.
Imehi kho, bhikkhave, chahi dhammehi samannāgato sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti.	Having these six qualities the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.”






Aṅguttara Nikāya 6	Numbered Discourses 6

13. Abbreviated Texts Beginning with Greed (⤴)


13. Rāgapeyyāla	13. Abbreviated Texts Beginning with Greed


140	140
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.	“For insight into greed, six things should be developed.
Katame cha?	What six?
Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.	The unsurpassable seeing, listening, acquisition, training, service, and recollection.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.	For insight into greed, these six things should be developed.”


141	141
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.	“For insight into greed, six things should be developed.
Katame cha?	What six?
Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.	The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.	For insight into greed, these six things should be developed.”





142	142
“Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā.	“For insight into greed, six things should be developed.
Katame cha?	What six?
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.	The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.	For insight into greed, these six things should be developed.”




143–169	143–169
“Rāgassa, bhikkhave, pariññāya … pe …	“For the complete understanding of greed …
parikkhayāya …	complete ending …
pahānāya …	giving up …
khayāya …	ending …
vayāya …	vanishing …
virāgāya …	fading away …
nirodhāya …	cessation …
cāgāya …	giving away …
paṭinissaggāya cha dhammā bhāvetabbā”.	letting go of greed these six things should be developed.”

AN 6 vagga 13: 170 (31)–649 (510)1454

847“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness … these six things are to be developed.”

848This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.

The Book of the Sixes is finished.