4👑☸AN 10 vagga 10

AN 10 vagga 10. Upālivagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 10	Numbered Discourses 10

10. With Upāli


10. Upālivagga	10. With Upāli

91. Pleasure Seekers


91. Kāmabhogīsutta	91. Pleasure Seekers
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika:


“Dasayime, gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ.	“These ten pleasure seekers are found in the world.
Katame dasa?	What ten?
Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;	First, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (1)	They don’t make themselves happy and pleased, nor share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;	Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (2)	They make themselves happy and pleased, but don’t share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena;	Next, a pleasure seeker seeks wealth using illegitimate, coercive means.
adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (3)	They make themselves happy and pleased, and they share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;	Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (4)	They don’t make themselves happy and pleased, nor share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;	Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (5)	They make themselves happy and pleased, but don't share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi;	Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive.
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. (6)	They make themselves happy and pleased, and they share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. (7)	They don’t make themselves happy and pleased, nor share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. (8)	They make themselves happy and pleased, but don’t share it and make merit.


Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.	They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. (9)	But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.


Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena;	Next, a pleasure seeker seeks wealth using legitimate, non-coercive means.
dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.	They make themselves happy and pleased, and they share it and make merit.
Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. (10)	And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.


Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho.	They don’t make themselves happy and pleased. This is the second ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho.	They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho. (1)	This pleasure seeker may be criticized on these three grounds.


Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso.	Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the one ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho.	They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso. (2)	This pleasure seeker may be criticized on these two grounds, and praised on this one.


Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso.	Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the one ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the first ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso.	They share it and make merit. This is the second ground for praise.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso. (3)	This pleasure seeker may be criticized on this one ground, and praised on these two.


Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the one ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho.	They don’t make themselves happy and pleased. This is the second ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho.	They don’t share it and make merit. This is the third ground for criticism.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho. (4)	This pleasure seeker may be praised on this one ground, and criticized on these three.


Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the first ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho.	They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho. (5)	This pleasure seeker may be praised on these two grounds, and criticized on these two.


Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.	Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho.	They seek for wealth using illegitimate, coercive means. This is the one ground for criticism.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.	They share it and make merit. This is the third ground for praise.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (6)	This pleasure seeker may be praised on these three grounds, and criticized on this one.


Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the one ground for praise.
‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho.	They don’t make themselves happy and pleased. This is the first ground for criticism.
‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho.	They don’t share it and make merit. This is the second ground for criticism.
Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho. (7)	This pleasure seeker may be praised on this one ground, and criticized on these two.


Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho.	They don’t share it and make merit. This is the one ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (8)	This pleasure seeker may be praised on these two grounds, and criticized on this one.


Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.	They share it and make merit. This is the third ground for praise.
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho.	They enjoy that wealth tied, stupefied, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism.
Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho. (9)	This pleasure seeker may be praised on these three grounds, and criticized on this one.


Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso.	Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds.
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso.	They seek for wealth using legitimate, non-coercive means. This is the first ground for praise.
‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso.	They make themselves happy and pleased. This is the second ground for praise.
‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso.	They share it and make merit. This is the third ground for praise.
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso.	They enjoy that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise.
Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso. (10)	This pleasure seeker may be praised on these four grounds.


Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ.	These are the ten pleasure seekers found in the world.
Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.	The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.
Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.


Evamevaṃ kho, gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti.	In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”

92. Dangers


92. Bhayasutta	92. Dangers
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:	Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


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


Yaṃ, gahapati, adinnādāyī … pe …	Anyone who steals …
kāmesumicchācārī …	Anyone who commits sexual misconduct …
musāvādī …	Anyone who lies …
surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.	Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness.
Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.	So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence.
Imāni pañca bhayāni verāni vūpasantāni honti.	These are the five dangers and threats they have quelled.


Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?	What are the four factors of stream-entry that they have?
Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā … pe … buddho bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, awakened, blessed.’
dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti;	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti;	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’.	And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.	These are the four factors of stream-entry that they have.


Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?	And what is the noble process that they have clearly seen and comprehended with wisdom?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:	It’s when a noble disciple reflects:
‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati;	‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā,	Ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,	co-doings are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti,	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
evametassa kevalassa dukkhakkhandhassa samudayo hoti;	That is how this entire mass of suffering originates.
avijjāya tveva asesavirāganirodhā saṅkhāranirodho … pe …	When ignorance fades away and ceases with nothing left over, co-doings cease. When co-doings cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.	That is how this entire mass of suffering ceases.’
Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.	This is the noble process that they have clearly seen and comprehended with wisdom.


Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya:	When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble process with wisdom, they may, if they wish, declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’”

93. What Is Your View?


93. Kiṃdiṭṭhikasutta	93. What Is Your View?
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya.	Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha.
Atha kho anāthapiṇḍikassa gahapatissa etadahosi:	Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya.	“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.	as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya.	And it’s the wrong time to see the esteemed monks,
Paṭisallīnā manobhāvanīyā bhikkhū.	as they’re in retreat.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”


Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami.	Then he went to the monastery of the wanderers who follow other paths.
Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.	Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.
Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ.	They saw Anāthapiṇḍika coming off in the distance,
Disvāna aññamaññaṃ saṇṭhāpesuṃ:	and stopped each other, saying:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako.	The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati.	He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”


Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ.	Then those wanderers who follow other paths fell silent.
Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo”ti?	“Tell us, householder, what is the view of the ascetic Gotama?”
“Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī”ti.	“Sirs, I don’t know all his views.”


“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi;	“Well then, since it seems you don’t know all the views of the ascetic Gotama,
vadehi, gahapati, kiṃdiṭṭhikā bhikkhū”ti?	tell us, what are the views of the monks?”
“Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī”ti.	“Sirs, I don’t know all the monks’ views.”


“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi;	“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the monks,
vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti?	tell us, householder, what is your view?”
“Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ.	“Sirs, it’s not hard for me to explain what my views are.
Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā mayan”ti.	But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.”


Evaṃ vutte, aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:	When he said this, one of the wanderers said to him:
“sassato loko, idameva saccaṃ moghamaññanti—	“The world is eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.	That’s my view, householder.”


Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Another wanderer said:
“asassato loko, idameva saccaṃ moghamaññanti—	“The world is not eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.	That’s my view, householder.”


Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Another wanderer said:
“antavā loko … pe …	“The world is finite …” …
anantavā loko …	“The world is infinite …” …
taṃ jīvaṃ taṃ sarīraṃ …	“The soul and the body are the same thing …” …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	“The soul and the body are different things …” …
hoti tathāgato paraṃ maraṇā …	“A Realized One exists after death …” …
na hoti tathāgato paraṃ maraṇā …	“A Realized One doesn’t exist after death …” …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	“A Realized One both exists and doesn’t exist after death …” …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—	“A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī”ti.	That’s my view, householder.”


Evaṃ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca:	When this was said, Anāthapiṇḍika said this:
“yvāyaṃ, bhante, āyasmā evamāha:	“Sirs, regarding the venerable who said this:
‘sassato loko, idameva saccaṃ moghamaññanti—	‘The world is eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,	That’s my view, householder.’
imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.	This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.	But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.	What he clings to and holds to is just suffering.


Yopāyaṃ, bhante, āyasmā evamāha:	Regarding the venerable who said this:
‘asassato loko, idameva saccaṃ moghamaññanti—	‘The world is not eternal. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,	That’s my view, householder.’
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.	This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.	But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.	What he clings to and holds to is just suffering.


Yopāyaṃ, bhante, āyasmā evamāha:	Regarding the venerable who said this:
‘antavā loko … pe …	‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid.
evaṃdiṭṭhiko ahaṃ, gahapatī’ti,	That’s my view, householder.’
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā.	This view of his has either arisen from his own improper attention, or is conditioned by what someone else says.
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā.	But that view is created, conditioned, chosen, dependently originated.
Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	Anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.	What he clings to and holds to is just suffering.”


Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ:	When he said this the wanderers said to him:
“byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni.	“Householder, we’ve each explained our own convictions.
Vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti?	Tell us, householder, what is your view?”
“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti—	And what’s suffering is not mine, I am not this, this is not my self.
evaṃdiṭṭhiko ahaṃ, bhante”ti.	That’s my view, sirs.”


“Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato”ti.	What you cling to and hold to is just suffering.”


“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ.	“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent.
Yadaniccaṃ taṃ dukkhaṃ.	And what’s impermanent is suffering.
‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ.	And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī”ti.	And I truly understand the escape beyond that.”


Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu.	When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed.
“Sādhu sādhu, gahapati.	“Good, good, householder!
Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā”ti.	That’s how you should legitimately and completely refute those foolish men from time to time.”


Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk,
Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving.


Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi:	Then, not long after Anāthapiṇḍika had left, the Buddha addressed the monks:
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggahitā”ti.	“monks, even a monk who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Anāthapiṇḍika did.”

94. With Vajjiyamāhita


94. Vajjiyamāhitasutta	94. With Vajjiyamāhita
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond.
Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya.	Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha.
Atha kho vajjiyamāhitassa gahapatissa etadahosi:	Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya.	“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.	as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya.	And it’s the wrong time to see the esteemed monks,
Paṭisallīnā manobhāvanīyāpi bhikkhū.	as they’re in retreat.
Yannūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.	Why don’t I go to the monastery of the wanderers who follow other paths?”


Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami.	Then he went to the monastery of the wanderers who follow other paths.
Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.	Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics.


Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ:	They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying:
“appasaddā bhonto hontu. Mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako.	The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati.	He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino.	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”


Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ.	Then those wanderers who follow other paths fell silent.
Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.	Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him:
“saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī”ti?	“Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those self-mortifiers who live rough?”
“Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati.	“No, sirs, the ascetic Gotama does not criticize all forms of mortification. Nor does he categorically condemn and denounce those self-mortifiers who live rough.
Gārayhaṃ kho, bhante, bhagavā garahati, pasaṃsitabbaṃ pasaṃsati.	The Buddha criticizes where it is due, and praises where it is due.
Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā.	In doing so he is one who speaks after analyzing the question,
Na so bhagavā ettha ekaṃsavādo”ti.	without making generalizations on this point.”


Evaṃ vutte, aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca:	When he said this, one of the wanderers said to him:
“āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko”ti?	“Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.”
“Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena:	“On this point, also, I reasonably respond to the venerables.
‘idaṃ kusalan’ti, bhante, bhagavatā paññattaṃ;	The Buddha has stated ‘This is skillful’ and
‘idaṃ akusalan’ti, bhante, bhagavatā paññattaṃ.	‘This is unskillful’.
Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā;	So when it comes to what is skillful and unskillful the Buddha makes a statement.
na so bhagavā venayiko appaññattiko”ti.	He is not an exterminator who refrains from making statements.”


Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu.	When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Seeing this, Vajjiyamāhita got up from his seat. He went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.


“Sādhu sādhu, gahapati.	“Good, good, householder!
Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā.	That’s how you should legitimately and completely refute those foolish men from time to time.
Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi;	Householder, I don’t say that all mortifications should be undergone.
na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi;	But I don’t say that no mortifications should be undergone.
nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi;	I don’t say that all observances should be undertaken.
na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi;	But I don’t say that no observances should be undertaken.
nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi;	I don’t say that all efforts should be tried.
na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi;	But I don’t say that no efforts should be tried.
nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi.	I don’t say that everything should be given up.
Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi;	But I don’t say that nothing should be given up.
nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi;	I don’t say that you should be liberated with all kinds of freedom.
na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.	But I don’t say that you should not be liberated with any kind of freedom.


Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi.	When undergoing certain mortifications, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undergo those mortifications.
Yañca khvassa, gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.	When undergoing certain mortifications, unskillful qualities decline while skillful qualities grow. I say that you should undergo those mortifications.


Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi.	When undertaking certain observances, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undertake those observances.
Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.	When undertaking certain observances, unskillful qualities decline while skillful qualities grow. I say that you should undertake those observances.


Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi.	When trying certain efforts, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t try those efforts.
Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṃ padhānaṃ padahitabbanti vadāmi.	When trying certain efforts, unskillful qualities decline while skillful qualities grow. I say that you should try those efforts.


Yañhi, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi.	When giving up certain things, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t give up those things.
Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.	When giving up certain things, unskillful qualities decline while skillful qualities grow. I say that you should give up those things.


Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi.	When being liberated with certain kinds of freedom, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t be liberated with those kinds of freedom.
Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti.	When being liberated with certain kinds of freedom, unskillful qualities decline while skillful qualities grow. I say that you should be liberated with those kinds of freedom.”


Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving.


Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi:	Then, not long after Vajjiyamāhita had left, the Buddha addressed the monks:
“yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā niggahitā”ti.	“monks, even a monk who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Vajjiyamāhita did.”

95. With Uttiya


95. Uttiyasutta	95. With Uttiya
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan”ti?	“Master Gotama, is this right: ‘The world is eternal. This is the only truth, other ideas are stupid’?”
“Abyākataṃ kho etaṃ, uttiya, mayā:	“This has not been declared by me, Uttiya.”
‘sassato loko, idameva saccaṃ moghamaññan’”ti.


“Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan”ti?	“Then is this right: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”
“Etampi kho, uttiya, abyākataṃ mayā:	“This has not been declared by me, Uttiya.”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.


“Kiṃ nu kho, bho gotama, antavā loko … pe …	“Then is this right: ‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti?	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”
“Etampi kho, uttiya, abyākataṃ mayā:	“This has not been declared by me, Uttiya.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.


“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā—	“When asked about all these points, Master Gotama says that they have not been declared by him.
sassato loko, idameva saccaṃ moghamaññan’ti vadesi.



‘Kiṃ nu kho, bho gotama, antavā loko … pe …
anantavā loko …
taṃ jīvaṃ taṃ sarīraṃ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …
hoti tathāgato paraṃ maraṇā …
na hoti tathāgato paraṃ maraṇā …
hoti ca na ca hoti tathāgato paraṃ maraṇā …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno:
‘etampi kho, uttiya, abyākataṃ mayā—
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.
Atha kiñcarahi bhotā gotamena byākatan”ti?	So what exactly has been declared by Master Gotama?”


“Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.	“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”


“Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti?	“But when Master Gotama teaches in this way, is the whole world released, or half, or a third?”
Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.


Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi:	“The wanderer Uttiya must not get the harmful misconception:
‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti.	‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’
Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā”ti.	That would be for his lasting harm and suffering.”


Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca:	Then Ānanda said to the wanderer Uttiya:
“tenahāvuso uttiya, upamaṃ te karissāmi.	“Well then, Reverend Uttiya, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.	Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.	And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.	As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
No ca khvassa evaṃ ñāṇaṃ hoti: ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti.	He doesn’t know how many creatures enter or leave the citadel.
Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.	But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate.


Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti.	In the same way, it’s not the Realized One’s concern whether the whole world is released by this, or half, or a third.
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā.	But the Realized One knows that whoever’s released from the world—in the past, future, or present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of rememberfulness meditation. And they have truly developed the seven awakening factors.
Evamete lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti.	That’s how they’re released from the world, in the past, future, or present.
Yadeva kho tvaṃ, āvuso uttiya, bhagavantaṃ pañhaṃ apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi.	Uttiya, you were just asking the Buddha the same question as before in a different way.
Tasmā te taṃ bhagavā na byākāsī”ti.	That’s why he didn’t answer.”

96. With Kokanada


96. Kokanudasutta	96. With Kokanada
Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme.	At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.	Then Ānanda rose at the crack of dawn and went to the hot springs to bathe.
Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.
Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.	The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe.


Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	He saw Ānanda coming off in the distance
Disvāna āyasmantaṃ ānandaṃ etadavoca:	and said to him:
“kvettha, āvuso”ti?	“Who’s here, reverend?”
“Ahamāvuso, bhikkhū”ti.	“I’m a monk, reverend.”


“Katamesaṃ, āvuso, bhikkhūnan”ti?	“Of which monks?”
“Samaṇānaṃ, āvuso, sakyaputtiyānan”ti.	“Of the ascetics who follow the Sakyan.”


“Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.	“I’d like to ask the venerable about a certain point, if you’d take the time to answer.”
“Pucchāvuso, sutvā vedissāmā”ti.	“Ask, reverend. When I’ve heard it I’ll know.”


“Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamaññan’ti—evaṃdiṭṭhi bhavan”ti?	“Is this your view: ‘The world is eternal. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi:	“That’s not my view, reverend.”
‘sassato loko, idameva saccaṃ moghamaññan’”ti.


“Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamaññan’ti—evaṃdiṭṭhi bhavan”ti?	“Then is this your view: ‘The world is not eternal. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi:	“That’s not my view, reverend.”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.


“Kiṃ nu kho, bho, antavā loko … pe …	“Then is this your view: ‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—evaṃdiṭṭhi bhavan”ti?	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid’?”
“Na kho ahaṃ, āvuso, evaṃdiṭṭhi:	“That’s not my view, reverend.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.


“Tena hi bhavaṃ na jānāti, na passatī”ti?	“Then, sir, do you neither know nor see?”
“Na kho ahaṃ, āvuso, na jānāmi na passāmi.	“That’s not so, reverend.
Jānāmahaṃ, āvuso, passāmī”ti.	I do know and see.”


“‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti—	“When asked about all these points, you say that’s not your view.
evaṃdiṭṭhi bhavan’ti, iti puṭṭho samāno:
‘na kho ahaṃ, āvuso, evaṃdiṭṭhi—
sassato loko, idameva saccaṃ moghamaññan’ti vadesi.




‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno:	Yet when asked whether you neither know nor see,
‘na kho ahaṃ, āvuso, na jānāmi na passāmi.	you say, ‘That’s not so, reverend.
Jānāmahaṃ, āvuso, passāmī’ti vadesi.	I do know and see.’
Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	How then should we see the meaning of this statement?”


“‘Sassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.	“‘The world is eternal. This is the only truth, other ideas are stupid:’ that’s a misconception.
‘Asassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.	‘The world is not eternal. This is the only truth, other ideas are stupid:’ that’s a misconception.
Antavā loko … pe …	‘The world is finite …’ …
anantavā loko …	‘The world is infinite …’ …
taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are stupid:’ that’s a misconception.


Yāvatā, āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto, tamahaṃ jānāmi tamahaṃ passāmi.	I know and see the scope of convictions, the scope of grounds for views, dedication to views, obsession with views, the origin of views, and the uprooting of views.
Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi:	Knowing and seeing thus, why should I say:
‘na jānāmi na passāmī’ti?	‘I neither know nor see?’
Jānāmahaṃ, āvuso, passāmī”ti.	I do know and see.”


“Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?	“What is the venerable’s name? And how are you known among your spiritual companions?”
“‘Ānando’ti kho me, āvuso, nāmaṃ.	“Reverend, my name is Ānanda.
‘Ānando’ti ca pana maṃ sabrahmacārī jānantī”ti.	And that’s how I’m known among my spiritual companions.”
“Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha:	“Goodness! I had no idea I was consulting such a great teacher as
‘āyasmā ānando’ti.	Venerable Ānanda!
Sace hi mayaṃ jāneyyāma:	If I had known who
‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya.	you were, I wouldn’t have said so much.
Khamatu ca me āyasmā ānando”ti.	May Venerable Ānanda please forgive me.”

97. Worthy of offerings Dedicated to the Gods


97. Āhuneyyasutta	Worthy of offerings Dedicated to the Gods

“Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	“Mendicants, a mendicant with ten 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 dasahi?	What ten?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.


Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.


Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	They have good friends, companions, and associates.


Sammādiṭṭhiko hoti sammādassanena samannāgato.	They have right view, possessing right perspective.


Anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.	They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.


Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.


Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṅkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.	They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractify-&-lucidifyd in samādhi … mind not undistractify-&-lucidifyd in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.


Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details.


Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.


Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.


Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these ten 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.”

98. A Senior monk


98. Therasutta	98. A Senior monk
“Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati.	“monks, a senior monk with ten qualities lives comfortably in whatever region they live.
Katamehi dasahi?	What ten?
Thero hoti rattaññū cirapabbajito,	They are senior and have long gone forth.
sīlavā hoti … pe …	They’re ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
samādāya sikkhati sikkhāpadesu, bahussuto hoti … pe …	They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso,	Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material.
adhikaraṇasamuppādavūpasamakusalo hoti,	They’re skilled in raising and settling disciplinary issues.
dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo,	They love the teachings and are a delight to converse with, being full of joy in the teaching and training.
santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena,	They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
pāsādiko hoti abhikkantapaṭikkante susaṃvuto antaraghare nisajjāya,	They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area.
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,	They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements.
Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī”ti.	A senior monk with these ten qualities lives comfortably in whatever region they live.”

99. With Upāli


99. Upālisutta	99. With Upāli
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca:	Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.	“Sir, I wish to frequent remote lodgings in the wilderness and the forest.”


“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni.	“Upāli, remote lodgings in the wilderness and the forest are challenging.
Dukkaraṃ pavivekaṃ durabhiramaṃ.	It’s hard to maintain seclusion and hard to find joy in it.
Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno.	Staying alone, the forests seem to rob the mind of a monk who isn’t undistractify-&-lucidifyd in samādhi.
Yo kho, upāli, evaṃ vadeyya:	If someone should say this:
‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ:	‘Though I don’t have undistractible-lucidity, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘saṃsīdissati vā uplavissati vā’ti.	they’ll sink down or float away.


Seyyathāpi, upāli, mahāudakarahado.	Suppose there was a large lake,
Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā.	and along comes a bull elephant with a height of seven or eight cubits.
Tassa evamassa:	He’d think:
‘yannūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisandhovikampi khiḍḍaṃ kīḷeyyaṃ.	‘Why don’t I plunge into this lake and play around while washing my ears and back?
Kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti.	When I’ve bathed and emerged from the water, I’ll come out and go wherever I want.’
So taṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyya piṭṭhisandhovikampi khiḍḍaṃ kīḷeyya;	And that’s just what he does.
kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya.
Taṃ kissa hetu?	Why is that?
Mahā, upāli, attabhāvo gambhīre gādhaṃ vindati.	Because his large life-form finds a footing in the depths.


Atha āgaccheyya saso vā biḷāro vā.	Then along comes a rabbit or a cat.
Tassa evamassa:	They’d think:
‘ko cāhaṃ, ko ca hatthināgo.	‘What difference is there between me and a bull elephant?
Yannūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasandhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisandhovikampi khiḍḍaṃ kīḷeyyaṃ;	Why don’t I plunge into this lake and play around while washing my ears and back?
kaṇṇasandhovikampi khiḍḍaṃ kīḷitvā piṭṭhisandhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti.	When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’
So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya.	They jump into the lake rashly, without thinking.
Tassetaṃ pāṭikaṅkhaṃ:	You can expect that
‘saṃsīdissati vā uplavissati vā’ti.	they’ll sink down or float away.
Taṃ kissa hetu?	Why is that?
Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati.	Because their little life-form finds no footing in the depths.
Evamevaṃ kho, upāli, yo evaṃ vadeyya:	If someone should say this:
‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ:	‘Though I don’t have undistractible-lucidity, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that
‘saṃsīdissati vā uplavissati vā’ti.	they’ll sink down or float away.


Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati.	Suppose there was a little baby boy playing in his own urine and feces.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
nanvāyaṃ kevalā paripūrā bālakhiḍḍā”ti?	Isn’t that a totally foolish game?”
“Evaṃ, bhante”.	“Yes, sir.”


“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya	“After some time that boy grows up and his faculties mature.
yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati.	He accordingly plays childish games such as toy ploughs, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti?	Aren’t such games better than what he did before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya	“After some time that boy grows up and his faculties mature further.
pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti	He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyehi saddehi …	Sounds known by the ear …
ghānaviññeyyehi gandhehi …	Smells known by the nose …
jivhāviññeyyehi rasehi …	Tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti?	Aren’t such games better than what he did before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.


Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’


So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.


So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.


Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.


Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.


Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.


Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.


Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.


Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.


So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They avoid injuring plants and seeds.
Ekabhattiko hoti rattūparato, virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti,	They avoid dancing, singing, music, and seeing shows.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
uccāsayanamahāsayanā paṭivirato hoti,	They avoid high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti,	They avoid receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,	raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti,	women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti,	male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti,	goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,	chickens and pigs,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti,	elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti,	and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti,	They avoid running errands and messages;
kayavikkayā paṭivirato hoti,	buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,	falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,	bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.


So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.	They’re content with robes to look after the body and alms-food to look after the belly.
Yena yeneva pakkamati samādāyeva pakkamati,	Wherever they go, they set out taking only these things.
seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti.	They’re like a bird: wherever it flies, wings are its only burden.
Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.


So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.


So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.


So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish rememberfulness right there.


So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.


So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.


Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.


Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.


Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ … pe ….	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. …” …


Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	“Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a monk enters and remains in the dimension of infinite space.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.


Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati … pe ….	Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a monk enters and remains in the dimension of infinite consciousness. …” …


Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati … pe ….	“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …


Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītametan’ti nevasaññānāsaññāyatanaṃ upasampajja viharati.	“Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal.


Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Taṃ kiṃ maññasi, upāli,	What do you think, Upāli?
‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti?	Isn’t this state better than what they had before?”
“Evaṃ, bhante”.	“Yes, sir.”


“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti.	“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal.
Iṅgha tvaṃ, upāli, saṅghe viharāhi.	Come on, Upāli, stay with the Saṅgha.
Saṅghe te viharato phāsu bhavissatī”ti.	If you stay with the Saṅgha you’ll be comfortable.”

100. Cannot


100. Abhabbasutta	100. Cannot
“Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	“monks, without giving up ten things you can’t realize perfection.
Katame dasa?	What ten?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ—	Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit.
ime kho, bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.	Without giving up these ten things you can’t realize perfection.


Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ.	After giving up ten things you can realize perfection.
Katame dasa?	What ten?
Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ—	Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit.
ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātun”ti.	After giving up these ten things you can realize perfection.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 10 vagga 10

AN 10 vagga 10

AN 10 vagga 10. Upālivagga

10. With Upāli

91. Pleasure Seekers

92. Dangers

93. What Is Your View?

94. With Vajjiyamāhita

95. With Uttiya

96. With Kokanada

97. Worthy of offerings Dedicated to the Gods

98. A Senior monk

99. With Upāli

100. Cannot

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