“It’s incredible, reverends, it’s amazing how the diverse beliefs of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
When the Buddha found out about this discussion on evaluation among the monks, he went to the pavilion, where he sat on the seat spread out and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?
“monks, what were you sitting talking about just now? What conversation was left unfinished?”
Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.
“This was our conversation that was unfinished when the Buddha arrived.”
“Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
“monks, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.
Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo.
You’ll get angry and upset, which would be an obstacle for you alone.
Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā”ti?
If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?”
“No hetaṃ, bhante”.
“No, sir.”
“Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ:
“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue:
‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.
‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’
Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṃghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ.
If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited.
Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṃghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo.
You’ll get thrilled, elated, and excited, which would be an obstacle for you alone.
Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṃghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ:
If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true:
‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’
‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’
‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’
‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’
‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’
This includes such things as dancing, singing, music, performances, and story telling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.
This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy ploughs, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts.
This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.
This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, head-bands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, choweries, and long-fringed white robes.
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.”
Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīsitāro ca
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.
‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes rites for propitiation, for fulfilling wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things.
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their 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 cosmos contracting, many eons of the cosmos evolving, many eons of the cosmos contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evamāha:
They say:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisamaṃ.
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.
Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I recollect my many kinds of past lives,
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their many kinds of past lives.
That is: one eon of the cosmos contracting and evolving; two, three, four, five, or ten eons of the cosmos contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evamāha:
They say:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisamaṃ.
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.
Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I recollect my many kinds of past lives,
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their many kinds of past lives.
Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
That is: ten eons of the cosmos contracting and evolving; twenty, thirty, or forty eons of the cosmos contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evamāha:
They say:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisamaṃ.
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.
Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I recollect my many kinds of past lives,
Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni: “amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.
with features and details.
Imināmahaṃ etaṃ jānāmi:
Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.
“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’
It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;
‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?
And what are the four grounds on which they rely?
Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.
There comes a time when, after a very long period has passed, this cosmos contracts.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.
There comes a time when, after a very long period has passed, this cosmos expands.
Then a certain sentient being—due to the running out of their life-span or merit—passes away from that group of radiant deities and is reborn in that empty mansion of Brahmā.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Then other sentient beings—due to the running out of their life-span or merit—pass away from that group of radiant deities and are reborn in that empty mansion of Brahmā in company with that being.
There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti:
‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Mayā ime sattā nimmitā.
These beings were created by me!
Taṃ kissa hetu?
Why is that?
Mamañhi pubbe etadahosi:
Because first I thought:
“aho vata aññepi sattā itthattaṃ āgaccheyyun”ti.
“Oh, if only another being would come to this state of existence.”
Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.
Such was my heart’s wish, and then these creatures came to this state of existence.’
Yepi te sattā pacchā upapannā, tesampi evaṃ hoti:
And the beings who were reborn there later also think:
‘This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
‘He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born—is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.
We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.
Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.
There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their rememberfulness, and they pass away from that group of gods.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:
They say:
‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti;
‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their rememberfulness, and don’t pass away from that group of gods.
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā
But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our rememberfulness, and passed away from that group of gods.
Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that group of gods.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:
They say:
‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,
‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that group of gods.
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā
But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that group of gods.
It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable.
That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’
These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they meditate perceiving the cosmos as finite.
Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I meditate perceiving the cosmos as finite.
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they meditate perceiving the cosmos as infinite.
Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I meditate perceiving the cosmos as infinite.
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally.
Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally.
It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
end of section [1.3.1.3 - The Cosmos is Finite or Infinite]❧
There are some ascetics and brahmins who are equivocators. Whenever they’re asked a question, they resort to evasiveness and equivocation on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?
If I were to declare that something was skillful or unskillful I might be wrong.
Yaṃ mamassa musā, so mamassa vighāto.
That would be stressful for me,
Yo mamassa vighāto so mamassa antarāyo’ti.
and that stress would be an obstacle.’
Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:
So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation:
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:
So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation:
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Suppose I were to declare that something was skillful or unskillful.
santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni,
There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ.
They might pursue, press, and grill me about that.
Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ.
I’d be stumped by such a grilling.
Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto.
That would be stressful for me,
Yo mamassa vighāto, so mamassa antarāyo’ti.
and that stress would be an obstacle.’
Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:
So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation:
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.
‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Because of that, whenever they’re asked a question, they resort to evasiveness and equivocation:
‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ,
‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so.
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.
‘Natthi paro loko … pe …
Suppose you were to ask me whether there is no other world …
‘atthi ca natthi ca paro loko … pe …
whether there both is and is not another world …
‘nevatthi na natthi paro loko … pe …
whether there neither is nor is not another world …
‘atthi sattā opapātikā … pe …
whether there are beings who are reborn spontaneously …
‘natthi sattā opapātikā … pe …
whether there are not beings who are reborn spontaneously …
‘atthi ca natthi ca sattā opapātikā … pe …
whether there both are and are not beings who are reborn spontaneously …
‘nevatthi na natthi sattā opapātikā … pe …
whether there neither are nor are not beings who are reborn spontaneously …
‘atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there is fruit and result of good and bad deeds …
‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there is not fruit and result of good and bad deeds …
‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there both is and is not fruit and result of good and bad deeds …
‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there neither is nor is not fruit and result of good and bad deeds …
‘hoti tathāgato paraṃ maraṇā … pe …
whether a Realized One exists after death …
‘na hoti tathāgato paraṃ maraṇā … pe …
whether a Realized One doesn’t exist after death …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā … pe …
whether a Realized One both exists and doesn’t exist after death …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ,
whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so.
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
These are the four grounds on which those ascetics and brahmins who are equivocators resort to evasiveness and equivocation whenever they’re asked a question.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …
Any ascetics and brahmins who resort to equivocation do so on one or other of these four grounds. Outside of this there is none.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect the arising of perception, but no further.
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?
And what are the sixteen grounds on which they rely?
These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …
Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none.
There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
And what are the eight grounds on which they rely?
These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …
Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?
And what are the eight grounds on which they rely?
These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …
Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?
And what are the seven grounds on which they rely?
‘This self is physical, made up of the four primary elements, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (1: 51)
That is how some assert the annihilation of an existing being.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (2: 52)
That is how some assert the annihilation of an existing being.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (3: 53)
That is how some assert the annihilation of an existing being.
There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (4: 54)
That is how some assert the annihilation of an existing being.
There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (5: 55)
That is how some assert the annihilation of an existing being.
There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (6: 56)
That is how some assert the annihilation of an existing being.
There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception.
Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (7: 57)
That is how some assert the annihilation of an existing being.
These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi …
Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none.
There are some ascetics and brahmins who speak of nirvana in the present life. They assert the ultimate nirvana of an existing being in the present life on five grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?
‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (1: 58)
That is how some assert the nirvana of an existing being in the present life.
Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.
Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (2: 59)
That is how some assert the nirvana of an existing being in the present life.
But when the directed-thought and evaluation are stilled, this self 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. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (3: 60)
That is how some assert the nirvana of an existing being in the present life.
Because the rapture and emotional excitement there are coarse.
Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.
But with the fading away of rapture, this self enters and remains in the third jhāna, where it meditates 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”. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (4: 61)
That is how some assert the nirvana of an existing being in the present life.
But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (5: 62)
That is how some assert the nirvana of an existing being in the present life.
These are the five grounds on which those ascetics and brahmins assert the ultimate nirvana of an existing being in the present life.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi …
Any ascetics and brahmins who assert the ultimate nirvana of an existing being in the present life do so on one or other of these five grounds. Outside of this there is none.
And those who genuinely praise the Realized One would rightly speak of these things.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.
These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.
Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none.
These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
end of section [1.3 - Views]❧
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1.4 – The Grounds For Assertions About the Self and the Cosmos
Now, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
they theorize about the future on these forty-four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.
When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving.
§4.2 – Conditioned by Contact
4.2. Phassapaccayāvāra
4.2. Conditioned by Contact
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.
partially eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.
finite or infinite on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.
or they resort to equivocation on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.
or they assert that the self and the cosmos arose by chance on two grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.
they theorize about the past on these eighteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.
or they assert that the self lives on after death in a percipient form on sixteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
or that the self lives on after death in a non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.
or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.
or they assert the annihilation of an existing being on seven grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.
or they assert the ultimate nirvana of an existing being in the present life on five grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.
they theorize about the future on these forty-four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.
When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact.
§4.3 – Not Possible
4.3. Netaṃṭhānaṃvijjativāra
4.3. Not Possible
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact.
§4.4 – Dependent Origination
4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā
4.4. Dependent Origination
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā … pe …
yepi te samaṇabrāhmaṇā antānantikā …
yepi te samaṇabrāhmaṇā amarāvikkhepikā …
yepi te samaṇabrāhmaṇā adhiccasamuppannikā …
yepi te samaṇabrāhmaṇā pubbantakappikā …
yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā …
yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā …
yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā …
yepi te samaṇabrāhmaṇā ucchedavādā …
yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …
yepi te samaṇabrāhmaṇā aparantakappikā …
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.
Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
When a monk truly understands the six fields of contacts’ origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things.
All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.
Suppose an expert fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’
In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.
“Well, then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Prime Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
Now, at that time it was the sabbath—the Komudi full moon on the fifteenth day of the fourth month—and King Ajātasattu Vedehiputta of Magadha was sitting upstairs in the stilt longhouse surrounded by his ministers.
When he had spoken, one of the king’s ministers said to him:
“ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Makkhali Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Ajita Kesakambala leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṃ, deva, sañcayo belaṭṭhaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
“ayaṃ, deva, nigaṇṭho nāṭaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.
“Sire, Nigaṇṭha Nātaputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king:
Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove.
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso.
But as he drew near the mango grove, the king became frightened, scared, his hair standing on end.
Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka:
“kahaṃ pana, samma jīvaka, bhagavā”ti?
“But my dear Jīvaka, where is the Buddha?”
“Eso, mahārāja, bhagavā;
“That is the Buddha, great king, that is the Buddha!
These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.
With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?
Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”
“Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti?
“Great king, do you recall having asked this question of other ascetics and brahmins?”
‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition. There is no power, no energy, no manly strength or vigor.
All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, 700 winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.
And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
And so, when I asked Makkhali Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration.
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.
This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space.
Āsandipañcamā purisā mataṃ ādāya gacchanti.
Four men with a bier carry away the corpse.
Yāvāḷāhanā padāni paññāyanti.
Their footprints show the way to the cemetery.
Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.
The bones become bleached. Offerings dedicated to the gods end in ashes.
Dattupaññattaṃ yadidaṃ dānaṃ.
Giving is a doctrine of morons.
Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.
When anyone affirms a positive teaching it’s just baseless, false nonsense.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.
Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
And so, when I asked Ajita Kesakambala about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.
‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.
Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti;
If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ.
‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so.
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.
Natthi paro loko … pe …
Suppose you were to ask me whether there is no other world …
atthi ca natthi ca paro loko … pe …
whether there both is and is not another world …
nevatthi na natthi paro loko … pe …
whether there neither is nor is not another world …
atthi sattā opapātikā … pe …
whether there are beings who are reborn spontaneously …
natthi sattā opapātikā … pe …
whether there are no beings who are reborn spontaneously …
atthi ca natthi ca sattā opapātikā … pe …
whether there both are and are not beings who are reborn spontaneously …
nevatthi na natthi sattā opapātikā … pe …
whether there neither are nor are not beings who are reborn spontaneously …
atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there is fruit and result of good and bad deeds …
natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there is no fruit and result of good and bad deeds …
atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there both is and is not fruit and result of good and bad deeds …
nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …
whether there neither is nor is not fruit and result of good and bad deeds …
hoti tathāgato paraṃ maraṇā … pe …
whether a Realized One exists after death …
na hoti tathāgato paraṃ maraṇā … pe …
whether a Realized One doesn’t exist after death …
hoti ca na ca hoti tathāgato paraṃ maraṇā … pe …
whether a Realized One both exists and doesn’t exist after death …
neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ.
whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so.
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.
With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’”ti?
Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”
“Sakkā, mahārāja.
“I can, great king.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.
Well then, I’ll ask you about this in return, and you can answer as you like.
Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.
Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.
Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection.”
“Taṃ kiṃ maññasi, mahārāja,
“What do you think, great king?
yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?
If this is so, is there a fruit of the ascetic life apparent in the present life or not?”
After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection.”
“Taṃ kiṃ maññasi, mahārāja?
“What do you think, great king?
Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?
If this is so, is there a fruit of the ascetic life apparent in the present life or not?”
“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
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.
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.
Once they’ve gone forth, they live restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have rememberfulness and lucid-discerning, and are content.
It’s when a monk gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
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.
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.
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.
Idampissa hoti sīlasmiṃ.
This pertains to their ethics.
Bījagāmabhūtagāmasamārambhā paṭivirato hoti … pe …
These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds.
This includes such things as dancing, singing, music, performances, and story telling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.
This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy ploughs, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts.
This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.
This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, head-bands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, choweries, and long-fringed white robes.
This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.
Seyyathidaṃ—na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti
They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti.
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. They refrain from such deception and flattery.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes rites for propitiation, for fulfilling wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
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 its restraint.
Sotena saddaṃ sutvā … pe …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā … pe …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā … pe …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …
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.
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.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
It’s when 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.
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 ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,
When they have this noble spectrum of ethics, this noble sense restraint, this noble rememberfulness and lucid-discerning, and this noble contentment,
(STED sitting meditation, remove 5niv)
vivittaṃ senāsanaṃ bhajati
(a) secluded lodging (they) frequent -
araññaṃ rukkha-mūlaṃ
(the) wilderness, (a) tree-root,
pabbataṃ kandaraṃ
(a) hill, (a) ravine,
giri-guhaṃ susānaṃ
(a) mountain-cave, (a) cemetary,
vanapatthaṃ abbhokāsaṃ
(a) forest, (the) open-air,
palāla-puñjaṃ.
(a) straw-heap.
So pacchā-bhattaṃ
** After-(the)-meal,
piṇḍapāta-paṭikkanto
(from) alms-round -- (they)-return,
nisīdati pallaṅkaṃ ābhujitvā
sit down, (into) cross-legged-posture (they) bend,
In the same way, as long as these five hindrances are not given up inside themselves, a monk regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.
But when these five hindrances are given up inside themselves, a monk regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary.
evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
end of section [2.4.3.2 - undistractible-lucidity]❧
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
(refrain: pervading physical body with jhāna bliss)
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṃ pajānāti:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.
So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience.
So 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.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives.
A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend and project it toward knowledge of the death and rebirth of sentient beings.
In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of asinine-inclinations.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of sovereignty.
“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.
Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
Then the king, having approved and agreed with what the Buddha said, got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”
Idamavoca bhagavā.
That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Satisfied, the monks were happy with what the Buddha said.
(end of sutta⏹️)
end of section [2 – DN 2 Sāmañña-phala: Fruits of Ascetic life]❧
First, note that the gradual samādhi training in DN 2, is the most detailed one in the canon, incorporating 7 awakening factors explicitly, and plugging sammā samādhi four jhānas where the samādhi bojjhanga would normally appear.
§1.1 – that 7sb 4jhāna model appears in up to half of all suttas in DN
Second, to emphasize its importance, that this sequence isn't just a one off anomaly, the same gradual samādhi sequence of DN 2 is replicated in roughly between a third and half of all the suttas in DN.
+
§100.2 – There are 8 knowledges instead of the normal 6 abhiñña!
DN 2.4.3.3 - The Eight Knowledges (instead of standard 6!)
§2.1 – why? To unequivocally gloss the body (rūpa & kāya) as physical.
These two extra knowledges were specially composed by EBT Thera (elders) to gloss kāya and rūpa and unequivocally establish them as the the meditator's physical body, in contrast to VRJ👻🥶 and LBT Theravada redefining jhāna, kāya, and rūpa.
These two passages clearly establish kāya and rūpa as the physical body perceived from imperturbable 4th jhāna j4🌕 āneñja⚡.
DN 2.4.3.3.1 - Clear-seeing & Knowledge (discern 4 elements) ↔ string of colored beads
(simile for knowledge and vision) is a reference to 8 abhi-bh-āyatana DN 2.4.3.3.2 - Mind-Made Body - the extra body is also rūpa of 4 elements, not just 'vision' or 'sight'
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§100.3 – Tie in with 8 abhi-bha-ayatana and 8 vimokkha
Sujato translating rūpa in those two contexts as ‘sight/vision’ for rūpa is wrong.
§3.1 – showing that mind made body is also physical rūpa kāya
Fortune favors the virtuous 1.5.3 – American wanting to become monk in Thailand
The deva must manifest a physical body, not just a ‘vision/sight’ rūpa, to unlock a special access area of temple for the visiting American monk, turn on lights inside, etc.
Fortune favors the virtuous 1.5.4 – Ajahn Chob (senior disciple of Ajahn Mun) has food offered by deva when starving to death
The deva in that story offered physical food to Ajahn Chob to keep him from starving to death, not just a rūpa ‘vision/sight’ of food.
Fortune favors the virtuous 1.5.5 – Ajahn Chah attacked by pack of wild dogs, mind made body of Ajahn Mun intervenes
The mind made rūpa of Ajahn Mun carrying the torch must have been sufficiently physical enough to scare off the pack of dogs about to attack Ajahn Chah.
2.999 – Notable bookmarks
These two passages clearly establish kāya and rūpa as the physical body perceived from imperturbable 4th jhāna. DN 2.4.3.3.1 4 elements DN 2.4.3.3.2 Mind-Made Body
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of around five hundred monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
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.
Now at that time Pokkharasāti had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words:
“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
If he stays at home he becomes a king, a wheel-turning monarch, a just and Dharmic king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a mare-drawn chariot and, together with several students, set out for the forest near Icchānaṅgala.
The Buddha won’t mind having a discussion together with such respectable persons.”
Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ:
They said to Ambaṭṭha:
“eso, ambaṭṭha, vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāran”ti.
“Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ.
So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side.
“Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”
When he said this, Ambaṭṭha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying:
“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca:
“The ascetic Gotama will be worsted!” He said to the Buddha:
“caṇḍā, bho gotama, sakyajāti;
“Master Gotama, the Sakyan clan are rude,
pharusā, bho gotama, sakyajāti;
harsh,
lahusā, bho gotama, sakyajāti;
touchy,
bhassā, bho gotama, sakyajāti;
and argumentative.
ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti.
Riffraff they are, and riffraff they remain! They don’t honor, respect, revere, worship, or venerate brahmins.
Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
“This one time, Master Gotama, my teacher, the brahmin Pokkharasāti, went to Kapilavatthu on some business.
Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ.
He approached the Sakyans in their meeting hall.
Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi.
Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat.
Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.
It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.
That’s how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.”
“Master Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant.
Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.
He’s well-born, respectable, learned, a good speaker, and astute. He’s capable of having a dialogue with Master Gotama about this.”
Atha kho bhagavā te māṇavake etadavoca:
So the Buddha said to them:
“sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti:
“Well, students, if you think that
‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane.
Ambaṭṭha is ill-born, not respectable, uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me.
Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti:
But if you think that
‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe;
he’s well-born, respectable, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū”ti.
“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.
“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.”
“Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway.
Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati.
If you don’t answer, but dodge the issue, remain silent, or simply leave, your head will explode into seven pieces right here.
Taṃ kiṃ maññasi, ambaṭṭha,
What do you think, Ambaṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?
According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said:
“kimetaṃ bhavaṃ gotamo āha?
“What did you say?
Punabhavaṃ gotamo bravitū”ti.
Please repeat the question.”
“Taṃ kiṃ maññasi, ambaṭṭha,
“What do you think, Ambaṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?
According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
Suppose the warrior-nobles for some reason were to shave an warrior-noble’s head, inflict him with a sack of ashes, and banish him from the nation or the city.
Api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?
Would he receive a seat and water from the brahmins?”
“At this point, Ambaṭṭha, that warrior-noble has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation.
“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
He 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.
Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …
idampissa hoti caraṇasmiṃ.
This pertains to their conduct.
Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati … pe …
Furthermore, with the fading away of rapture, they enter and remain in the third jhāna …
idampissa hoti caraṇasmiṃ.
This pertains to their conduct.
Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati … pe …
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna …
idampissa hoti caraṇasmiṃ.
This pertains to their conduct.
Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.
This is that conduct.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti … pe …
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
idampissa hoti vijjāya … pe …
This pertains to their knowledge. …
nāparaṃ itthattāyāti pajānāti,
They understand: ‘There is no return to any state of existence.’
Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking
‘pavattaphalabhojano bhavissāmī’ti.
they will get by eating fallen fruit.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking
‘kandamūlaphalabhojano bhavissāmī’ti.
they will get by eating tubers and fruit.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.
In fact they succeed only in serving someone accomplished in knowledge and conduct.
Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking:
api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako:
Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking
‘pavattaphalabhojano bhavissāmī’”ti?
you will get by eating fallen fruit?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“Taṃ kiṃ maññasi, ambaṭṭha,
“What do you think, Ambaṭṭha?
api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako:
Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking
“So you with your tradition are not only inferior to the supreme knowledge and conduct,
Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṃ parihīno sācariyako.
you are even inferior to the four drains that affect the supreme knowledge and conduct.
Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā:
But you have been told this by your teacher, the brahmin Pokkharasāti:
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno.
‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the drains!
Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.
See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot.
So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya.
And suppose he’d get down from that place and stand aside.
“In the same way, Ambaṭṭha, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught.
You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a hermit or someone on the path to becoming a hermit. But that is not possible.
Taṃ kiṃ maññasi, ambaṭṭha,
What do you think, Ambaṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ—
According to what you have heard from elderly and senior brahmins, the teachers of teachers,
evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti?
—nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“… pe …
Evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“… pe …
Evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“… pe …
Evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“… pe …
Evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako”ti?
“Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako.
“So, Ambaṭṭha, in your own tradition you are neither hermit nor someone on the path to becoming a hermit.
Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha.
Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi.
He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasāti on foot. He bowed and sat down to one side, and Pokkharasāti said to him:
“aho vata re amhākaṃ, paṇḍitaka, aho vata re amhākaṃ, bahussutaka, aho vata re amhākaṃ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.
“Oh, our bloody fake scholar, our fake expert, our fake student of the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell.
So Pokkharasāti had a variety of delicious foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near Icchānaṅgala.
He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“āgamā nu khvidha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo”ti?
“Master Gotama, has my pupil, the student Ambaṭṭha, come here?”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasāti together with the monk Saṅgha, where he sat on the seat spread out.
And when the Buddha knew that Pokkharasāti’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.
suffering, its origin, its cessation, and the path.
Then Pokkharasāti saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, just so has Master Gotama made The Dharma clear in many ways.
The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”
“Kalyāṇaṃ vuccati, brāhmaṇā”ti.
“That’s good of you to say, householder.”
end of section [3 – DN 3 Ambaṭṭha: with Ambaṭṭha]❧
Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
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.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi bhavaṃ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
You recite and remember the hymns, and are an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.
and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena.
He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ;
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti … pe …
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato … pe …
He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo.
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti.
for the praise of Master Gotama is limitless.”
Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ:
When he had spoken, those brahmins said to him:
“yathā kho bhavaṃ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā”ti.
“According to Soṇadaṇḍa’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful person of good family to go to see him, even if they had to carry their own provisions in a shoulder bag.”
‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’
Before sitting down to one side, some of the brahmins and householders of Campā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
“If only the ascetic Gotama would ask me about my own teacher’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”
“The ascetic Gotama has asked me about exactly what I wanted, what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage.
“Master Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyya.
and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.
Katamehi pañcahi?
What five?
Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
It’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”
Atha kho bhagavā te brāhmaṇe etadavoca:
So the Buddha said to them:
“sace kho tumhākaṃ brāhmaṇānaṃ evaṃ hoti:
“Well, brahmins, if you think that
‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṃ mantavho asmiṃ vacane.
Soṇadaṇḍa is uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me.
Sace pana tumhākaṃ brāhmaṇānaṃ evaṃ hoti:
But if you think that
‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṃ paṭimantetū”ti.
he’s learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama.
Aṅgaka recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Ahamassa mante vācetā.
And I am the one who teaches him the hymns.
Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Aṅgaka is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink alcohol, then what’s the use of his appearance, his hymns, or his birth?
Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato,
It’s when a brahmin is ethical, mature in ethical conduct;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.
and he’s astute and clever, being the first or second to hold the sacrificial ladle.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Then, knowing that the Buddha had accepted, Soṇadaṇḍa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And when the night had passed Soṇadaṇḍa had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Soṇadaṇḍa together with the monk Saṅgha, where he sat on the seat spread out.
At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of around five hundred monks when he arrived at a village of the Magadhan brahmins named Khāṇumata.
Tatra sudaṃ bhagavā khāṇumate viharati ambalaṭṭhikāyaṃ.
Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti.
Now at that time Kūṭadanta had prepared a great sacrifice.
Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.
Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.
Assosuṃ kho khāṇumatakā brāhmaṇagahapatikā:
The brahmins and householders of Khāṇumataka heard:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
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.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi bhavaṃ kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.
For this reason it’s not appropriate for you to go to see the ascetic Gotama;
You recite and remember the hymns, and are an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
You live in Khāṇumata, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.
and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.
For this reason it’s not appropriate for the ascetic Gotama to come to see me;
Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti … pe …
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato … pe …
He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo.
This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti.
for the praise of Master Gotama is limitless.”
Evaṃ vutte, te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ:
When he had spoken, those brahmins said to him:
“yathā kho bhavaṃ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā”ti.
“According to Kūṭadanta’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful person of good family to go to see him, even if they had to carry their own provisions in a shoulder bag.”
Before sitting down to one side, some of the brahmins and householders of Khāṇumataka bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
Then as King Mahāvijita was in private retreat this thought came to his mind:
‘adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi, yannūnāhaṃ mahāyaññaṃ yajeyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
‘I have achieved human wealth, and reign after conquering this great land. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’
‘Just now, brahmin, as I was in private retreat this thought came to mind:
“adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi. Yannūnāhaṃ mahāyaññaṃ yajeyyaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.
“I have achieved human wealth, and reign after conquering this great land. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”
Icchāmahaṃ, brāhmaṇa, mahāyaññaṃ yajituṃ.
Brahmin, I wish to perform a great sacrifice.
Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
Please instruct me. It will be for my lasting welfare and happiness.’
“I’ll eradicate this barbarian obstacle by execution or imprisonment or condemnation or banishment!” But that’s not the right way to eradicate this barbarian obstacle.
Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṃ viheṭhessanti.
Those who remain after the killing will return to harass the king’s realm.
Api ca kho idaṃ saṃvidhānaṃ āgamma evametassa dassukhīlassa sammā samugghāto hoti.
Rather, here is a plan, relying on which the barbarian obstacle will be properly uprooted.
Tena hi bhavaṃ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṃ bhavaṃ rājā bījabhattaṃ anuppadetu.
So let the king provide seed and fodder for those in the realm who work in farming and raising cattle.
When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’
Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open.
Icchāmahaṃ brāhmaṇa mahāyaññaṃ yajituṃ.
Brahmin, I wish to perform a great sacrifice.
Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
Please instruct me. It will be for my lasting welfare and happiness.’
§4.1 – The Four Accessories
4.1. Catuparikkhāra
4.1. The Four Accessories
Tena hi bhavaṃ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṃ rājā āmantayataṃ: ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca … pe … brāhmaṇamahāsālā negamā ceva jānapadā ca … pe … gahapatinecayikā negamā ceva jānapadā ca, te bhavaṃ rājā āmantayataṃ:
‘In that case, let the king announce this throughout the realm to the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country:
‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”
‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:
The king agreed with the high priest’s advice and followed his recommendation.
‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
And all of the people who were thus informed responded by saying:
‘May the king perform a sacrifice! It is time for a sacrifice, great king.’
Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca … pe … brāhmaṇamahāsālā negamā ceva jānapadā ca … pe … gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:
‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ. Anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
And so these four consenting factions became accessories to the sacrifice.
§4.2 – The Eight Accessories
4.2. Aṭṭhaparikkhāra
4.2. The Eight Accessories
Rājā mahāvijito aṭṭhahaṅgehi samannāgato—
King Mahāvijita possessed eight factors.
ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation.
He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, travelers, and beggars.
And so these eight factors also became accessories to the sacrifice.
§4.3 – Four More Accessories
4.3. Catuparikkhāra
4.3. Four More Accessories
Purohito brāhmaṇo catūhaṅgehi samannāgato, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
And the brahmin high priest had four factors. He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
He recited and remembered the hymns, and was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures.
Ye tattha pāṇātipātino, tesaññeva tena.
As to those who kill living creatures, the outcome of that is theirs alone.
Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.
But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.
Āgamissanti kho bhoto yaññaṃ adinnādāyinopi adinnādānā paṭiviratāpi … pe …
There will come to the sacrifice those who steal …
Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
While the king is performing the great sacrifice, someone might say:
‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca … pe … brāhmaṇamahāsālā negamā ceva jānapadā ca … pe … gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.
“King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.”
Evampi bhoto rañño vattā dhammato natthi.
Those who speak against the king in this way have no legitimacy.
Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca.
For the king did indeed announce it to all these people.
These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
Tasmiṃ kho, brāhmaṇa, yaññe neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṅghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya.
And brahmin, in that sacrifice no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice.
Yepissa ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu.
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu;
Those who wished to work did so, while those who did not wish to did not.
yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu, na taṃ akaṃsu.
They did the work they wanted to, and did not do what they didn’t want to.
Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāvijitaṃ upasaṅkamitvā evamāhaṃsu:
Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said:
Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit.
Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.
The ministers and counselors of town and country set up gifts to the south of the sacrificial pit.
Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.
The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit.
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.
The well-off householders of town and country set up gifts to the north of the sacrificial pit.
Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṅghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya.
And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice.
Yepi nesaṃ ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu.
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu;
Those who wished to work did so, while those who did not wish to did not.
yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu na taṃ akaṃsu.
They did the work they wanted to, and did not do what they didn’t want to.
Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṃsu.
The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?”
“I do recall that, brahmin. For at that time I was the brahmin high priest who facilitated the sacrifice.”
end of section [5.4 - The Story of King Mahāvijita’s Sacrifice]❧
5.5 – A Regular Gift as an Ongoing Family Sacrifice.
5. Niccadānaanukulayañña
5. A Regular Gift as an Ongoing Family Sacrifice.
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“There is, brahmin.”
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;
ayaṃ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā”ti?
“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“There is, brahmin.”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“But what is it?”
“Yo kho, brāhmaṇa, cātuddisaṃ saṅghaṃ uddissa vihāraṃ karoti, ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“When someone gives a dwelling specially for the Saṅgha of the four quarters.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”
ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”
Ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“There is, brahmin.
“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho … pe …
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti … pe …
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Esāhaṃ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū”ti.
And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”
5.7 – The Realization of the Fruit of Stream-Entry
Then Kūṭadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
“adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
“Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?”
Then, knowing that the Buddha had accepted, Kūṭadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And when the night had passed Kūṭadanta had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kūṭadanta together with the monk Saṅgha, where he sat on the seat spread out.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
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.
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita:
“kahaṃ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho,
“Master Nāgita, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti.
“Sir, Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.”
Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha: “Sir, a few days ago Sunakkhatta the Licchavi came to me and said:
‘yadagge ahaṃ, mahāli, bhagavantaṃ upanissāya viharāmi, na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyānī’ti.
‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and arousing, but I don’t hear heavenly sounds that are pleasant, sensual, and arousing.’
This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist.”
Furthermore, a monk—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.
Furthermore, with the ending of the five lower fetters, a monk is reborn spontaneously and will become nirvana'd there, not liable to return from that world.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.
Furthermore, a monk has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.
This too is one of the finer things.
Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.
These are the finer things, for the sake of which the monks live the spiritual life under me.”
‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.’
Ye te, bho gotama, evamāhaṃsu: ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.
For we don’t want to misrepresent Master Gotama.”
“Ye te, kassapa, evamāhaṃsu: ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena.
“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.
With clairvoyance that is purified and superhuman, I see some self-mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell.
Since I truly understand the coming and going, dying and rebirth of these self-mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those self-mortifiers who live rough?
There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti.
They agree with me in some matters and disagree in others.
Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti.
Some of the things that they applaud, I also applaud.
But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
“ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?
Who behaves like they’ve totally given these things up: the ascetic Gotama, or the teachers of other communities?”’
This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”
8.3 – Practicing Self-Mortification
3. Tapopakkamakathā
3. Practicing Self-Mortification
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:
When he had spoken, Kassapa said to the Buddha:
“imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
“Reverend Gotama, those ascetics and brahmins consider these practices of self-mortification to be what makes someone a true ascetic or brahmin.
Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati.
They go naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Those ascetics and brahmins also consider these practices of self-mortification to be what makes someone a true ascetic or brahmin.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.
Those ascetics and brahmins also consider these practices of mortification to be what makes someone a true ascetic or brahmin.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
But take a monk who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
And if it was only because of just that much, only because of that self-mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that
It’s because there’s something other than just that much, something other than that self-mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that
Take a monk who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
And if it was only by just that much, only by that self-mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that
It’s because there’s something other than just that much, something other than that self-mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that
Take a monk who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Seeing danger in the slightest flaw, a monk keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have rememberfulness and lucid-discerning, and are content.
It’s when a monk gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Idampissa hoti sīlasampadāya … pe …
This pertains to their accomplishment in ethics. …
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. …
Seyyathidaṃ—santikammaṃ paṇidhikammaṃ … pe … osadhīnaṃ patimokkho
It’s possible that wanderers who follow other paths might say:
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti … pe …
‘The ascetic Gotama roars his lion’s roar, he roars it in an assembly, and he roars it boldly. But they don’t question him. …
pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti … pe …
Or he doesn’t answer their questions. …
pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti … pe …
Or his answers are not satisfactory. …
pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti … pe …
Or they don’t think him worth listening to. …
sotabbañcassa maññanti; no ca kho sutvā pasīdanti … pe …
Or they’re not confident after listening. …
sutvā cassa pasīdanti; no ca kho pasannākāraṃ karonti … pe …
Or they don’t show their confidence. …
pasannākārañca karonti; no ca kho tathattāya paṭipajjanti … pe …
Or they don’t practice accordingly. …
tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti.
Or they don’t succeed in their practice.’
Te: ‘mā hevan’tissu vacanīyā.
They should be told, ‘Not so!’
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.
What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in an assembly; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.’
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā kassapo arahataṃ ahosīti.
And Venerable Kassapa became one of the perfected.
end of section [8 – DN 8 Mahā-sīhanāda: The Longer Discourse on the Lion’s Roar]❧
Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for group debates, set among the flaking pale-moon ebony trees.
Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them:
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
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.
Tassa yā purimā kāmasaññā, sā nirujjhati.
The sensual perception that they had previously ceases.
“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.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.
“Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
“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.
“Furthermore, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Tassa yā purimā rūpa-saññā, sā nirujjhati.
The perception of [physical] form that they had previously ceases.
“Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
“Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.
And this is that training,” said the Buddha.
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati.
“Poṭṭhapāda, from the time a monk here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception.
Tassa saññagge ṭhitassa evaṃ hoti:
Standing on the peak of perception they think:
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.
‘Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyyan’ti.
Why don’t I neither make a choice nor form an intention?’
So na ceva ceteti, na ca abhisaṅkharoti.
They neither make a choice nor form an intention.
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
Those perceptions cease in them, and other coarser perceptions don’t arise.
‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati,
‘From the time a monk here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception.
tassa saññagge ṭhitassa evaṃ hoti:
Standing on the peak of perception they think:
“cetayamānassa me pāpiyo, acetayamānassa me seyyo.
“Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;
For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyyan”ti.
Why don’t I neither make a choice nor form an intention?”
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
Those perceptions cease in them, and other coarser perceptions don’t arise.
“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”
“Then is this right: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”
“Etampi kho, poṭṭhapāda, mayā abyākataṃ:
“This too has not been declared by me.”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ pana, bhante, ‘antavā loko … pe …
“Then is this right: ‘The cosmos is finite …’ …
‘anantavā loko …
‘The cosmos 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, anything else is wrong’?”
“Etampi kho, poṭṭhapāda, mayā abyākataṃ:
“This too has not been declared by me.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
“Kasmā panetaṃ, bhante, bhagavatā abyākatan”ti?
“Why haven’t these things been declared by the Buddha?”
“Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati,
“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
“I have declared this: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
“Kasmā panetaṃ, bhante, bhagavatā byākatan”ti?
“Why have these things been declared by the Buddha?”
“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā etaṃ mayā byākatan”ti.
That’s why I have declared them.”
“Evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
“I too understand that the ascetic Gotama didn’t make any definitive statement at all regarding whether the cosmos is eternal and so on.
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā;
api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ.
Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the invariance of natural principles.
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side.
na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda …
‘A Realized One doesn’t exist after death’ …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda …
‘A Realized One both exists and doesn’t exist after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.
‘A Realized One neither exists nor doesn’t exist after death.’
Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā?
And why haven’t I taught and pointed out such things that are not definitive?
Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā te mayā anekaṃsikā dhammā desitā paññattā.
That’s why I haven’t taught and pointed them out.
§2.1 – Things That Are Definitive
2.1. Ekaṃsikadhammā
2.1. Things That Are Definitive
Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā?
And what things have I taught and pointed out that are definitive?
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti?
‘Mister, do you desire someone who you’ve never even known or seen?’
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti?
‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’
‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’
‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’
Na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, pacification, rememberfulness and awareness. Such a life is pleasureful.
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
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.
Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati;
While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee.
khīrantveva tasmiṃ samaye saṅkhaṃ gacchati.
It’s only referred to as milk.
Yasmiṃ samaye dadhi hoti … pe …
While it’s curd
navanītaṃ hoti …
or butter
sappi hoti …
or ghee
sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati;
or cream of ghee, it’s not referred to as anything else,
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, so too the Buddha has made the teaching clear in many ways.
Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully nirvana'd.
“Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.
“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
He 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.
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.
Once they’ve gone forth, they live restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have rememberfulness and lucid-discerning, and are content.
It’s when a monk gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. …
There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
This includes rites for propitiation, for fulfilling wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
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 its restraint.
Sotena saddaṃ sutvā … pe …
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.
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.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
It’s when 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.
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.
Evaṃ kho, māṇava, bhikkhu santuṭṭho hoti.
That’s how a monk is content.
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato
When they have this noble spectrum of ethics, this noble sense restraint, this noble rememberfulness and lucid-discerning, and this noble contentment,
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.
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.
In the same way, as long as these five hindrances are not given up inside themselves, a monk regards them as a debt, a disease, a prison, slavery, and a desert crossing.
But when these five hindrances are given up inside themselves, a monk regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary.
Evameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
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.
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
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.
They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
Evameva kho, māṇava, bhikkhu … pe …
In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
They drench, steep, fill, and spread their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
Evameva kho, māṇava, bhikkhu … pe …
In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.
yampi, māṇava, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
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.
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;
They sit spreading their body through with pure bright mind.
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
Evameva kho, māṇava, bhikkhu … pe …
In the same way, a monk sits spreading their body through with pure bright mind. There's no part of their body that's not spread with pure bright mind.
yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi.
This is that noble spectrum of undistractible-lucidity that the Buddha praised.
Atthi cevettha uttarikaraṇīyan”ti.
But there is still more to be done.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.
“It’s incredible, Master Ānanda, it’s amazing!
So cāyaṃ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo.
This noble spectrum of undistractible-lucidity is complete, not lacking anything!
Evaṃ paripuṇṇañcāhaṃ, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.
Such a complete spectrum of undistractible-lucidity cannot be seen among the other ascetics and brahmins.
Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu:
Were other ascetics and brahmins to see such a complete spectrum of noble undistractible-lucidity in themselves, they’d be delighted with just that much:
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.
‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
Atha ca pana bhavaṃ ānando evamāha:
And yet you say:
‘atthi cevettha uttarikaraṇīyan’ti.
‘But there is still more to be done.’
end of section [10.2 - The Spectrum of undistractible-lucidity]❧
10.3 – The Spectrum of Wisdom
3. Paññākkhandha
3. The Spectrum of Wisdom
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?
But what, Master Ānanda, was that noble spectrum of wisdom that the Buddha praised?”
“When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṃ pajānāti:
They understand:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.
And someone with good eyesight were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṃ pajānāti:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.
So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.
From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’
Evameva kho, māṇava, bhikkhu … pe …
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power.
They wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power.
So anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
Idampissa hoti paññāya.
This pertains to their wisdom.
So evaṃ samāhite citte … pe … āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience.
So 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.
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay-drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
Evameva kho, māṇava, bhikkhu … pe …
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
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 … undistractify-&-lucidifyd mind … unundistractify-&-lucidifyd mind … freed mind … They understand unfreed mind as ‘unfreed mind’.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
Evameva kho, māṇava, bhikkhu … pe …
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
So evaṃ samāhite citte … pe … āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives.
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. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
Idampissa hoti paññāya.
This pertains to their wisdom.
So evaṃ samāhite citte … pe … āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the death and rebirth of sentient beings.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Suppose there was a stilt longhouse at the central square. A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’
Evameva kho, māṇava, bhikkhu … pe …
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend and project it toward knowledge of the death and rebirth of sentient beings.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.’
Evameva kho, māṇava, bhikkhu … pe …
In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Ānanda has made the teaching clear in many ways.
It’s a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
But there is Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior.
But by the signs that are seen—light arising and radiance appearing—we know that Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’
Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.
Not long afterwards, the Great Brahmā appeared.
Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṃ mahābrahmānaṃ etadavoca:
Then that monk approached the Great Brahmā and said to him:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
‘Reverend, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Evaṃ vutte, kevaṭṭa, so mahābrahmā taṃ bhikkhuṃ etadavoca:
‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Dutiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca:
For a second time, that monk said to the Great Brahmā:
Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Evañca kho ahaṃ taṃ, āvuso, pucchāmi:
I am asking
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?
where these four primary elements cease without anything left over.’
Dutiyampi kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ etadavoca:
‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Tatiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca:
For a third time, that monk said to the Great Brahmā:
Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Evañca kho ahaṃ taṃ, āvuso, pucchāmi:
I am asking
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?
where these four primary elements cease without anything left over.’
Therefore, monk, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question.
Gaccha tvaṃ, bhikkhu, tameva bhagavantaṃ upasaṅkamitvā imaṃ pañhaṃ puccha, yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī’ti.
monk, go to the Buddha and ask him this question. You should remember it in line with his answer.’
Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
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.
“ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:
“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
Now, there are respectable persons who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or the fruit of perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view.
Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti:
They teach their disciples:
‘idaṃ vo hitāya idaṃ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:
That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi:
‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
“idaṃ vo hitāya idaṃ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
they proceed having turned away from the teacher’s instruction.
Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti:
They teach their disciples:
‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’
Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
Their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:
That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi:
‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
“idaṃ vo hitāya, idaṃ vo sukhāyā”ti.
Tassa te sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
they don’t proceed having turned away from the teacher’s instruction.
It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti:
They teach their disciples:
‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:
That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto.
‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded.
Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
… pe …
Dutiyaṃ jhānaṃ … pe …
They enter and remain in the second jhāna …
tatiyaṃ jhānaṃ … pe …
third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.
fourth jhāna.
Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
… pe …
Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …
They extend and project the mind toward knowledge and vision …
yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
… pe …
Nāparaṃ itthattāyāti pajānāti.
They understand: ‘… there is no return to any state of existence.’
Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.
A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”
“Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred monks when he arrived at a village of the Kosalan brahmins named Manasākaṭa.
“This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Pokkharasāti.”
“This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Tārukkha.”
“Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.
In the same way, even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.”
“Well, what of the ancient hermits of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught.
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. ‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṃ ṭhānaṃ vijjati.
“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṃsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati;
Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.
evameva kho, vāseṭṭha, andhaveṇūpamaṃ maññe tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ, purimopi na passati, majjhimopi na passati, pacchimopi na passati.
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.
Their statement turns out to be a joke—mere words, void and hollow.
Taṃ kiṃ maññasi, vāseṭṭha,
What do you think, Vāseṭṭha?
passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?
Do the brahmins expert in the three Vedas see the sun and moon just as other folk do? And do they pray to them and beseech them, following their course from where they rise to where they set with joined palms held in worship?”
“So it seems that even though the brahmins expert in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon.
‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti?
‘Mister, do you desire someone who you’ve never even known or seen?’
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho.
“In the same way,
Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Iti puṭṭho ‘no’ti vadeyya.
Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:
They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi, na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti?
‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
Then along comes a person who wants to cross over to the far shore.
So orime tīre ṭhito pārimaṃ tīraṃ avheyya:
Standing on the near shore, they’d call out to the far shore:
‘ehi pārāpāraṃ, ehi pārāpāran’ti.
‘Come here, far shore! Come here, far shore!’
Taṃ kiṃ maññasi, vāseṭṭha,
What do you think, Vāseṭṭha?
api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṃ tīraṃ orimaṃ tīraṃ āgaccheyyā”ti?
Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”
“No hidaṃ, bho gotama”.
“No, Master Gotama.”
“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṃsu:
“In the same way, Vāseṭṭha, the brahmins expert in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say:
The brahmins expert in the three Vedas enjoy these five kinds of sensual stimulation tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantīti, netaṃ ṭhānaṃ vijjati.
So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
“Good, Vāseṭṭha! It’s impossible that the brahmins who are possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṃ tevijjānaṃ brāhmaṇānaṃ vasavattinā brahmunā saddhiṃ saṃsandati sametī”ti?
and do not wield power, while Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all things come together and converge with him?”
But here the brahmins expert in the three Vedas sink down where they have sat, only to be torn apart; all the while imagining that they’re crossing over to drier ground.
“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā realm.
I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”
Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, vāseṭṭha, evaṃ bhāvitāya mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.
In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, vāseṭṭha, evaṃ bhāvitāya upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
“Good, Vāseṭṭha! It’s possible that a monk who is not possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā … pe …
vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṃ saṃsandati sametī”ti?
and does wield power, while Brahmā is the same in all these things. Would a monk who is the same as Brahmā in all things come together and converge with him?”
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them:
“itipi pubbenivāso, itipi pubbenivāso”ti.
“So it was in a past life; such it was in a past life.”
For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.
‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti.
He knows the caste they were born in, and also their names, clans, conduct, qualities, wisdom, meditation, and freedom.
And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four deities approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.
It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.
And someone with good eyesight were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.
It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious child is born to you.’
It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
It’s normal that, when the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.
It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement: ‘I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.’
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds. He could see for a league all around both by day and by night.
Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season,
pañca kāmaguṇāni upaṭṭhāpesi.
and provided him with the five kinds of sensual stimulation.
Tatra sudaṃ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohatīti.
Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā.
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!
Tena hi, samma sārathi, yena so pabbajito tena rathaṃ pesehī’ti.
Well then, drive the chariot up to that renunciate.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṃ pesesi.
‘Yes, Your Majesty,’ replied the charioteer, and did so.
‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’
Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.
Then as Vipassī, the one intent on awakening, was in private retreat this thought came to his mind:
‘kicchaṃ vatāyaṃ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa,
‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.
Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
When name and form 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.
‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā’ti.
And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought:
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti.
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi.
Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, because of his compassion for sentient beings.
And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.
Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.
“Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’
Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṃsu. Yena khemo migadāyo tena pāyiṃsu.
Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī:
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary.
Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā’ti.
And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence.
Sutvāna nesaṃ etadahosi:
It occurred to them:
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā.
‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth.
Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissanti, kimaṅgaṃ pana mayan’ti.
a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī:
The 84,000 people who had gone forth previously also heard:
‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti.
‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’
“Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
‘Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
Then that very day the mendicants went to Bandhumatī to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities.
And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings,
It is because of not understanding and not comprehending this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
That is, there were no rebirth of sentient beings into their various realms—of gods, fairies, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jarāmaraṇassa, yadidaṃ jāti.
“That’s why this is the cause, source, origin, and condition of old age and death, namely rebirth.
Suppose there were totally and utterly no continued existence for anyone anywhere.
kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?
That is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there’s no continued existence at all, with the cessation of continued existence, would rebirth still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jātiyā, yadidaṃ bhavo.
“That’s why this is the cause, source, origin, and condition of rebirth, namely continued existence.
Suppose there were totally and utterly no grasping for anyone anywhere.
kāmupādānaṃ vā diṭṭhupādānaṃ vā sīlabbatupādānaṃ vā attavādupādānaṃ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?
That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo bhavassa, yadidaṃ upādānaṃ.
“That’s why this is the cause, source, origin, and condition of continued existence, namely grasping.
Suppose there were totally and utterly no craving for anyone anywhere.
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?
That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all, with the cessation of craving, would grasping still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa, yadidaṃ taṇhā.
“That’s why this is the cause, source, origin, and condition of grasping, namely craving.
That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo taṇhāya, yadidaṃ vedanā.
“That’s why this is the cause, source, origin, and condition of craving, namely feeling.
So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of possessiveness. Possessiveness is a cause of stinginess. Stinginess is a cause of safeguarding.
Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies’—that’s what I said. And this is a way to understand how this is so.
Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?
Suppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādānaṃ anekesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ sambhavāya yadidaṃ ārakkho.
“That’s why this is the cause, source, origin, and condition for the origination of those many bad, unskillful things, namely safeguarding.
‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how this is so.
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?
Suppose there were totally and utterly no stinginess for anyone anywhere. When there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ārakkhassa, yadidaṃ macchariyaṃ.
“That’s why this is the cause, source, origin, and condition of safeguarding, namely stinginess.
‘Possessiveness is a cause of stinginess’—that’s what I said. And this is a way to understand how this is so.
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṃ paññāyethā”ti?
Suppose there were totally and utterly no possessiveness for anyone anywhere. When there’s no possessiveness at all, with the cessation of possessiveness, would stinginess still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo macchariyassa, yadidaṃ pariggaho.
“That’s why this is the cause, source, origin, and condition of stinginess, namely possessiveness.
‘Attachment is a cause of possessiveness’—that’s what I said. And this is a way to understand how this is so.
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?
Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would possessiveness still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariggahassa—yadidaṃ ajjhosānaṃ.
“That’s why this is the cause, source, origin, and condition of possessiveness, namely attachment.
‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so.
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṃ paññāyethā”ti?
Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ajjhosānassa, yadidaṃ chandarāgo.
“That’s why this is the cause, source, origin, and condition of attachment, namely desire and lust.
‘Assessing is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so.
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?
Suppose there were totally and utterly no assessing for anyone anywhere. When there’s no assessing at all, with the cessation of assessing, would desire and lust still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo chandarāgassa, yadidaṃ vinicchayo.
“That’s why this is the cause, source, origin, and condition of desire and lust, namely assessing.
‘Gaining material possessions is a cause of assessing’—that’s what I said. And this is a way to understand how this is so.
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?
Suppose there were totally and utterly no gaining of material possessions for anyone anywhere. When there’s no gaining of material possessions at all, with the cessation of gaining material possessions, would assessing still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vinicchayassa, yadidaṃ lābho.
“That’s why this is the cause, source, origin, and condition of assessing, namely the gaining of material possessions.
‘Seeking is a cause of gaining material possessions’—that’s what I said. And this is a way to understand how this is so.
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?
Suppose there were totally and utterly no seeking for anyone anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of material possessions still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo lābhassa, yadidaṃ pariyesanā.
“That’s why this is the cause, source, origin, and condition of gaining material possessions, namely seeking.
Suppose there were totally and utterly no craving for anyone anywhere.
kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?
That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariyesanāya, yadidaṃ taṇhā.
“That’s why this is the cause, source, origin, and condition of seeking, namely craving.
Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.
And so, Ānanda, these two things are united by the two aspects of feeling.
Suppose there were totally and utterly no contact for anyone anywhere.
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?
That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would craving still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vedanāya, yadidaṃ phasso.
“That’s why this is the cause, source, origin, and condition of feeling, namely contact.
Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found. Would linguistic contact still be found in the category of physical phenomena?”
“No hetaṃ, bhante”.
“No, sir.”
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?
“Suppose there were none of the features, attributes, signs, and details by which the category of physical phenomena is found. Would impingement contact still be found in the category of mental phenomena?”
“No hetaṃ, bhante”.
“No, sir.”
“Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?
“Suppose there were none of the features, attributes, signs, and details by which the categories of mental or physical phenomena are found. Would either linguistic contact or impingement contact still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho phasso paññāyethā”ti?
“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo phassassa, yadidaṃ nāmarūpaṃ.
“That’s why this is the cause, source, origin, and condition of contact, namely name and form.
‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so.
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṃ na labhissatha, api nu kho āyatiṃ jātijarāmaraṇaṃ dukkhasamudayasambhavo paññāyethā”ti?
If consciousness were not to become established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ.
“That’s why this is the cause, source, origin, and condition of consciousness, namely name and form.
This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths continues so that this state of existence is to be found; namely, name and form together with consciousness.
end of section [15.1 - Dependent Origination]❧
15.2 – Describing the Self
2. Attapaññatti
2. Describing the Self
Kittāvatā ca, ānanda, attānaṃ paññapento paññapeti?
They describe the self as physical and limited in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
They describe the self as formless and infinite in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
That’s how those who describe the self describe it.
15.3 – Not Describing the Self
3. Naattapaññatti
3. Not Describing the Self
Kittāvatā ca, ānanda, attānaṃ na paññapento na paññapeti?
How do those who don’t describe the self not describe it?
Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti:
They don’t describe it as physical and limited …
‘rūpī me paritto attā’ti.
Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti:
physical and infinite …
‘rūpī me ananto attā’ti.
Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti:
formless and limited …
‘arūpī me paritto attā’ti.
Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti:
formless and infinite:
‘arūpī me ananto attā’ti.
‘My self is formless and infinite.’
Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.
Now, take those who don’t describe the self as physical and limited …
Etarahi vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.
physical and infinite …
Etarahi vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.
formless and limited …
Etarahi vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.
formless and infinite.
Etarahi vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
They don’t describe the self as formless and infinite in the present; or in some future life; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
‘Na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti iti vā hi, ānanda, attānaṃ samanupassamāno samanupassati.
Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’
‘Na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṃ samanupassamāno samanupassati.
Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Tassa sukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
When feeling a pleasant feeling they think: ‘This is my self.’
Tassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
When their pleasant feeling ceases they think: ‘My self has disappeared.’
Dukkhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
When feeling a painful feeling they think: ‘This is my self.’
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
When their painful feeling ceases they think: ‘My self has disappeared.’
Adukkhamasukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.
When feeling a neutral feeling they think: ‘This is my self.’
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.
When their neutral feeling ceases they think: ‘My self has disappeared.’
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṃ uppādavayadhammaṃ attānaṃ samanupassamāno samanupassati, yo so evamāha: ‘vedanā me attā’ti.
So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall.
Tasmātihānanda, etena petaṃ nakkhamati: ‘vedanā me attā’ti samanupassituṃ.
That’s why it’s not acceptable to regard feeling as self.
Tatrānanda, yo so evamāha:
Now, as to those who say:
‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti, so evamassa vacanīyo:
‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them:
‘yattha panāvuso, sabbaso vedayitaṃ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?
‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, etena petaṃ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti samanupassituṃ.
“That’s why it’s not acceptable to regard self as that which does not experience feeling.
Tatrānanda, yo so evamāha:
Now, as to those who say:
‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.
‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
So evamassa vacanīyo—
You should say this to them:
vedanā ca hi, āvuso, sabbena sabbaṃ sabbathā sabbaṃ aparisesā nirujjheyyuṃ.
‘Suppose feelings were to totally and utterly cease without anything left over.
Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?
When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”
“No hetaṃ, bhante”.
“No, sir.”
“Tasmātihānanda, etena petaṃ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṃ.
“That’s why it’s not acceptable to regard self as that which is liable to feel.
Yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassati, nopi appaṭisaṃvedanaṃ attānaṃ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
So evaṃ na samanupassanto na ca kiñci loke upādiyati,
Not regarding anything in this way, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati,
Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Evaṃ vimuttacittaṃ kho, ānanda, bhikkhuṃ yo evaṃ vadeyya:
It wouldn’t be appropriate to say that a monk whose mind is freed like this holds the following views:
A monk is freed by directly knowing this: how far language and the scope of language extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a monk freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’
end of section [15.4 - Regarding a Self]❧
15.5 – Planes of Consciousness
5. Sattaviññāṇaṭṭhiti
5. Planes of Consciousness
Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni.
Ānanda, there are seven planes of consciousness and two dimensions.
Katamā satta?
What seven?
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.
Tatrānanda, yāyaṃ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.
Now, regarding these seven planes of consciousness and two dimensions,
Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṃ pajānāti, tassā ca atthaṅgamaṃ pajānāti, tassā ca assādaṃ pajānāti, tassā ca ādīnavaṃ pajānāti, tassā ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?
is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”
“No hetaṃ, bhante” … pe …
“No, sir.”
“tatrānanda, yamidaṃ asaññasattāyatanaṃ.
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?
“No hetaṃ, bhante”.
“Tatrānanda, yamidaṃ nevasaññānāsaññāyatanaṃ.
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?
“When a monk, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a monk who is freed by wisdom.
❧
15.6 – The Eight Liberations
6. Aṭṭhavimokkha
6. The Eight Liberations
Aṭṭha kho ime, ānanda, vimokkhā.
Ānanda, there are these eight liberations.
Katame aṭṭha?
What eight?
Rūpī rūpāni passati
Being physical, they see visions.
ayaṃ paṭhamo vimokkho.
This is the first liberation.
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,
Not perceiving form internally, they see visions externally.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
When a monk enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish;
and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a monk who is freed both ways.
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
“Master Gotama, King Ajātasattu Vedehiputta of Māgadha bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed?”
“Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti?
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?
Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?”
“Sutaṃ metaṃ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)
“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. (7)
“As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
“Brahmin, this one time I was staying near Vesālī at the Sarandada woodland shrine.
Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ.
There I taught the Vajjis these seven dharmas that prevent decline.
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
As long as the monks meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)
As long as the monks don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)
As long as the monks honor, respect, esteem, and venerate the senior monks—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)
As long as the monks don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
As long as the monks take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)
As long as the monks individually establish remembering, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)
As long as the monks don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)
As long as they don’t enjoy talk …
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)
sleep …
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)
company …
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)
they don’t have wicked desires, falling under the sway of wicked desires …
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)
they don’t have bad friends, companions, and associates …
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi … pe ….
I will teach you seven more dharmas that prevent decline. …
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti … pe …
As long as the monks are earned-trustful …
hirimanā bhavissanti …
conscientious …
ottappī bhavissanti …
prudent …
bahussutā bhavissanti …
learned …
āraddhavīriyā bhavissanti …
energetic …
upaṭṭhitassatī bhavissanti …
rememberful …
paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti … pe …
As long as the monks develop the awakening factors of remembering …
dhammavicayasambojjhaṅgaṃ bhāvessanti …
investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāvessanti …
energy …
pītisambojjhaṅgaṃ bhāvessanti …
rapture …
passaddhisambojjhaṅgaṃ bhāvessanti …
pacification …
samādhisambojjhaṅgaṃ bhāvessanti …
undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
equanimous-observation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti … pe …
As long as the monks develop the perceptions of impermanence …
anattasaññaṃ bhāvessanti …
not-self …
asubhasaññaṃ bhāvessanti …
ugliness …
ādīnavasaññaṃ bhāvessanti …
drawbacks …
pahānasaññaṃ bhāvessanti …
giving up …
virāgasaññaṃ bhāvessanti …
fading away …
nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
cessation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
I will teach you six dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)
As long as the monks consistently treat their spiritual companions with bodily kindness …
Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti … pe … (2)
verbal kindness …
mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)
and mental kindness both in public and in private, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)
As long as the monks share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
As long as the monks live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity—they can expect growth, not decline.
As long as the monks live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.
As long as these six dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃ pasanno ahaṃ, bhante, bhagavati;
“Sir, I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati;
‘I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti?
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
Then, knowing that the Buddha had accepted, the lay followers of Pāṭaligāma got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the guest house together with the Saṅgha of monks. Having washed his feet he entered the guest house and sat against the central column facing east.
The Saṅgha of monks also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
The lay followers of Pāṭaligāma also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭaligāma with a Dhamma talk. Then he dismissed them:
“Yes, sir,” replied the lay followers of Pāṭaligāma. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Then, knowing that the Buddha had accepted, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the monk Saṅgha, where he sat on the seat spread out.
Then, as easily as a strong person would extend or contract their arm, the Buddha, together with the monk Saṅgha, vanished from the near shore and landed on the far shore.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
In excess of five hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
‘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.’
And a noble-one's-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.
It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Then, knowing that the Buddha had accepted, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,
And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
And when the night had passed Ambapālī had a variety of delicious foods prepared in her own home. Then she had the Buddha informed of the time, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the monk Saṅgha, where he sat on the seat spread out.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless undistractible-lucidity of the heart. Only then does the Realized One’s body become more comfortable.
That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon, or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon, or what’s left of it.”
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha got up and said to Venerable Ānanda:
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas. Not until they practice properly, living in line with The Dharma. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.
‘Wicked One, I will not become fully nirvana'd until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”
Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca:
When this was said, the Buddha said to Māra:
“appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati.
“Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will finally be nirvana'd.”
❧
16.15 – Surrendering the Life Force
15. Āyusaṅkhāraossajjana
15. Surrendering the Life Force
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji.
So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles.
Furthermore, when the Realized One becomes fully nirvana'd through the natural dharma of nirvana, without anything left over, the earth shakes and rocks and trembles.
The assemblies of warrior-nobles, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
‘Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.’
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti?
“Ānanda, do you have earned-trust in the Realized One’s awakening?”
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’”
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying:
‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.’
Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
“So, monks, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
And what are those things I have taught from my direct knowledge?
They are: the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo,
“Come now, monks, I say to you all:
vayadhammā saṅkhārā, appamādena sampādetha.
‘Conditions fall apart. Persist with assiduity.’
Naciraṃ tathāgatassa parinibbānaṃ bhavissati.
The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will finally be nirvana'd.”
Then, after the meal, on his return from alms-round, he turned his whole body, the way that elephants do, to look back at Vesālī. He said to Venerable Ānanda:
These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.
imassa ca bhikkhuno duggahitan’ti.
It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion:
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.
tassa ca saṅghassa duggahitan’ti.
It has been incorrectly memorized by that Saṅgha.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
You should neither approve nor dismiss that monk’s statement.
pe …
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.
tesañca therānaṃ duggahitan’ti.
It has not been correctly memorized by those senior monks.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Tāni ce sutte osāriyamānāni … pe …
vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;
‘Clearly this is the word of the Buddha.
tesañca therānaṃ suggahitan’ti.
It has been correctly memorized by those senior monks.’
‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized the Dharmas, the texts on monastic training, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.
tassa ca therassa duggahitan’ti.
It has been incorrectly memorized by that senior monk.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;
‘Clearly this is the word of the Buddha.
tassa ca therassa suggahitan’ti.
It has been correctly memorized by that senior monk.’
Then, knowing that the Buddha had accepted, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And when the night had passed Cunda had a variety of delicious foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying:
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the monk Saṅgha, where he sat on the seat spread out
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.
Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti.
Drink the water, Blessed One! Drink the water, Holy One!”
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?
Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.
It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking!”
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā.
At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.
Then a large crowd came from Ātumā to the place where that happened.
Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.
Now at that time I came out of the threshing-hut and was walking meditation in the open near the door of the hut.
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them:
‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?
‘Why, friend, has this crowd gathered?’
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā.
‘Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.
Ettheso mahājanakāyo sannipatito.
Then this crowd gathered here.
Tvaṃ pana, bhante, kva ahosī’ti?
But sir, where were you?’
‘Idheva kho ahaṃ, āvuso, ahosin’ti.
‘I was right here, friend.’
‘Kiṃ pana, bhante, addasā’ti?
‘But sir, did you see?’
‘Na kho ahaṃ, āvuso, addasan’ti.
‘No, friend, I didn’t see anything.’
‘Kiṃ pana, bhante, saddaṃ assosī’ti?
‘But sir, didn’t you hear a sound?’
‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.
‘No, friend, I didn’t hear a sound.’
‘Kiṃ pana, bhante, sutto ahosī’ti?
‘But sir, were you asleep?’
‘Na kho ahaṃ, āvuso, sutto ahosin’ti.
‘No, friend, I wasn’t asleep.’
‘Kiṃ pana, bhante, saññī ahosī’ti?
‘But sir, were you conscious?’
‘Evamāvuso’ti.
‘Yes, friend.’
‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti?
‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’
‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti.
in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full nirvana.
Then the Buddha together with a large Saṅgha of monks went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi:
where he addressed Venerable Cundaka:
“iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
The meal after eating which a Realized One understands the supreme perfect awakening; and the meal after eating which he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over.
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.
These two meal offerings have identical fruit and result, and are more fruitful and beneficial than other meal offerings.
And the flowers of the celestial Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Any monk or nun or male or female lay follower who practices in line with the Dharmas, practicing properly, living in line with the Dharmas—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘Too soon the Blessed One will become fully nirvana'd! Too soon the Holy One will become fully nirvana'd! Too soon the seer will vanish from the world!’
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
But the deities who are free of desire endure, rememberful and aware, thinking:
‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”
Thinking: ‘Here the Realized One became fully nirvana'd through the natural dharma of nirvana, without anything left over!’—that is an inspiring place.
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully nirvana'd through the natural dharma of nirvana, without anything left over!’
Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
16.29 – Ānanda’s Questions
29. Ānandapucchākathā
29. Ānanda’s Questions
“Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti?
“Sir, how do we proceed when it comes to females?”
“Adassanaṃ, ānandā”ti.
“Without seeing, Ānanda.”
“Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti?
Please, Ānanda, you must all strive and practice for your own goal! Meditate assiduous, ardent, and resolute for your own goal!
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.
There are astute warrior-nobles, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.
They build a monument for the wheel-turning monarch at the crossroads.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, whole-hearted, and limitless.
He knows the time for monks, nuns, laymen, laywomen, king’s ministers, religious founders, and the disciples of religious founders to visit the Realized One.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and Dharmic king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully nirvana'd.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha:
Don’t regret it later, thinking:
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti.
‘The Realized One became fully nirvana'd in our own village district, but we didn’t get a chance to see him in his final hour.’”
Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti:
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“Too soon the Blessed One will become fully nirvana'd! Too soon the Holy One will become fully nirvana'd! Too soon the seer will vanish from the world!”
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu.
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people.
“Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati.
“Subhadda, in whatever Dharma and Training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
In whatever Dharma and Training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
In this Dharma and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.
Were these monks to practice well, the world would not be empty of perfected ones.
Ekūnatiṃso vayasā subhadda,
I was twenty-nine years of age, Subaddha,
Yaṃ pabbajiṃ kiṅkusalānuesī;
when I went forth to discover what is skilful.
Vassāni paññāsa samādhikāni,
It’s been over fifty years
Yato ahaṃ pabbajito subhadda;
since I went forth.
Ñāyassa dhammassa padesavattī,
I am the one who points out the proper teaching:
Ito bahiddhā samaṇopi natthi.
Outside of here there is no true ascetic.
Dutiyopi samaṇo natthi.
Tatiyopi samaṇo natthi.
Catutthopi samaṇo natthi.
Suññā parappavādā samaṇebhi aññehi.
Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.
Were these monks to practice well, the world would not be empty of perfected ones.”
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Ānanda:
“tenahānanda, subhaddaṃ pabbājehī”ti.
“Well then, Ānanda, give Subhadda the going forth.”
Not long after his ordination, Venerable Subhadda, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā subhaddo arahataṃ ahosi.
And Venerable Subhadda became one of the perfected.
So bhagavato pacchimo sakkhisāvako ahosīti.
He was the last personal disciple of the Buddha.
end of section [16.34 - On Subhadda the Wanderer]❧
16.35 – The Buddha’s Last Words
35. Tathāgatapacchimavācā
35. The Buddha’s Last Words
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha addressed Venerable Ānanda:
“siyā kho panānanda, tumhākaṃ evamassa:
“Now, Ānanda, some of you might think:
‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti.
‘The teacher’s dispensation has passed. Now we have no Teacher.’
Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.
The Dharma and training that I have taught and pointed out for you shall be your Teacher after my passing.
“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.”
“Ānanda, you speak from earned-trust. But the Realized One knows that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Even the last of these five hundred monks is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Then the Buddha entered the first jhāna. Emerging from that, he entered the second jhāna. Emerging from that, he successively entered into and emerged from the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth jhāna, the third jhāna, the second jhāna, and the first jhāna. Emerging from that, he successively entered into and emerged from the second jhāna and the third jhāna. Then he entered the fourth jhāna. Emerging from that the Buddha immediately became fully nirvana'd.
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu.
When the Buddha became fully nirvana'd, along with the full nirvana there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:
“Sabbeva nikkhipissanti,
“All creatures in this world
bhūtā loke samussayaṃ;
must lay their body down.
Yattha etādiso satthā,
For even a Teacher such as this,
loke appaṭipuggalo;
unrivaled in the world,
Tathāgato balappatto,
the Realized One, attained to power,
sambuddho parinibbuto”ti.
the Buddha became fully nirvana'd.”
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:
“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho”ti.
their stilling is true pleasure.”
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:
When the Buddha became fully nirvana'd, Venerable Anuruddha recited this verse:
“Nāhu assāsapassāso,
“There was no more breathing
ṭhitacittassa tādino;
for the poised one of steady heart.
Anejo santimārabbha,
Imperturbable, committed to peace,
yaṃ kālamakarī muni.
the sage has done his time.
Asallīnena cittena,
He put up with painful feelings
vedanaṃ ajjhavāsayi;
without flinching.
Pajjotasseva nibbānaṃ,
The liberation of his heart
vimokkho cetaso ahū”ti.
was like the extinguishing of a lamp.”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi:
When the Buddha became fully nirvana'd, Venerable Ānanda recited this verse:
When the Buddha became fully nirvana'd, some of the monks there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:
But the monks who were free of desire endured, rememberful and aware, thinking:
“aniccā saṅkhārā, taṃ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be otherwise?”
Atha kho āyasmā anuruddho bhikkhū āmantesi:
Then Anuruddha addressed the monks:
“alaṃ, āvuso, mā socittha mā paridevittha.
“Enough, reverends, do not grieve or lament.
Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:
Did the Buddha not prepare us for this when he explained that
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!’
“Vāseṭṭhas, the Buddha has become fully nirvana'd.
yassadāni kālaṃ maññathā”ti.
Please come at your convenience.”
Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.
“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said:
“mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ.
“We shall lift the Buddha’s corpse.” But they were unable to do so.
carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.
carry the Buddha’s corpse to the north of the town while venerating it with celestial dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Makuṭabandhana.”
Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with celestial and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makuṭabandhana.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.
They build a monument for the wheel-turning monarch at the crossroads.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”
and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre.
“Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:
But the monks who were free of desire endured, rememberful and aware, thinking:
“aniccā saṅkhārā, taṃ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be otherwise?”
Then Venerable Mahākassapa came to the Mallian shrine named Makuṭabandhana at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head to the Buddha’s feet.
Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.
❧
16.39 – Distributing the Relics
39. Sarīradhātuvibhajana
39. Distributing the Relics
Assosi kho rājā māgadho ajātasattu vedehiputto:
King Ajātasattu of Magadha heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully nirvana'd at Kusinārā.
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final nirvana.
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”
the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry, ‘Eat, drink, be merry!’ as the tenth.
one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things.
Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:
Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:
And any opposing rulers of the eastern quarter came to him and said:
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā mahāsudassano evamāha:
The king said:
‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ.
And so the opposing rulers of the eastern quarter became his vassals.
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā mahāsudassano evamāha:
The king said:
‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ.
And so the opposing rulers of the northern quarter became his vassals.
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital of Kusāvatī. There it stood still by the gate to Mahāsudassana’s royal compound at the High Court as if fixed to an axle, illuminating the royal compound.
Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
It was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities.
Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night.
Ye kho panānanda, samantā gāmā ahesuṃ, te tenobhāsena kammante payojesuṃ divāti maññamānā.
Then the villagers around them set off to work, thinking that it was day.
She was attractive, good-looking, lovely, of surpassing beauty. She was neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdid human beauty without reaching divine beauty.
Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure:
‘attho me, gahapati, hiraññasuvaṇṇenā’ti.
‘Householder, I need gold coins and bullion.’
‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti.
‘Well then, great king, draw the boat up to one shore.’
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti.
‘It’s right here, householder, that I need gold coins and bullion.’
He was astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained.
‘Why don’t I plant flowers in the lotus ponds such as blue water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the public?’
‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahāsudassana.
In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of beryl; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood.
Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca.
At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold.
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca.
At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver.
Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca.
At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl.
Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca.
At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal.
made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca.
The golden palms had trunks of gold, and leaves and fruits of silver.
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca.
The silver palms had trunks of silver, and leaves and fruits of gold.
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca.
The beryl palms had trunks of beryl, and leaves and fruits of crystal.
Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca.
The crystal palms had trunks of crystal, and leaves and fruits of beryl.
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca.
The ruby palms had trunks of ruby, and leaves and fruits of emerald.
Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca.
The emerald palms had trunks of emerald, and leaves and fruits of ruby.
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca.
The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things.
Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.
When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating,
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca;
like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm.
evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ.
And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound.
Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi santappetvā dhammaṃ pāsādaṃ abhiruhi.
When the palace and its lotus pond were finished, King Mahāsudassana served those who were reckoned as true ascetics and brahmins with all they desired. Then he ascended the Palace of Principle.
end of section [17.4 - Lotus Ponds in the Palace of Principle]❧
Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
As the directed-thought and evaluation were stilled, he entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṃvedesi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsi.
And with the fading away of rapture, he entered and remained in the third jhāna, where he meditated with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsi.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way he spread a heart full of love above, below, across, everywhere, all around, to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
He meditated spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
He meditated spreading a heart full of rejoicing …
He meditated spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting, with the chariot named Triumph foremost.
Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer,
“Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.
‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.
Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṃ vūpasamo sukho”ti.
their stilling is true pleasure.”
end of section [17 - DN 17 Mahā-sudassana: king Mahāsudassana]❧
Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vaṁsas, Kurus and Pañcālas, Macchas and Sūrasenas.
“asu amutra upapanno, asu amutra upapanno.
“This one is reborn here, while that one is reborn there.
Over fifty devotees in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
More than ninety devotees in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
In excess of five hundred devotees in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
Assosuṃ kho nātikiyā paricārakā:
When the devotees of Nādika heard about the Buddha’s
After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying:
Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
He wandered for alms in Nādika. After the meal, on his return from alms-round, he washed his feet and entered the brick house. He paid heed, paid attention, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking:
“gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.
“I shall know their destiny, where they are reborn in the next life.”
Abhijānāsi no tvaṃ, ānanda, ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabho”ti?
Ānanda, do you recall having previously heard such a name as Janavasabha?”
“Na kho ahaṃ, bhante, abhijānāmi ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṃ sutvā.
“No, sir. But when I heard the word, I got goosebumps!
Tassa mayhaṃ, bhante, etadahosi:
I thought:
‘na hi nūna so orako yakkho bhavissati yadidaṃ evarūpaṃ nāmadheyyaṃ supaññattaṃ yadidaṃ janavasabho’”ti.
‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”
“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi.
“After making himself heard while invisible, Ānanda, a very beautiful spirit appeared in front of me.
Dutiyakampi saddamanussāvesi:
And for a second time he called out:
‘bimbisāro ahaṃ, bhagavā;
‘I am Bimbisāra, Blessed One!
bimbisāro ahaṃ, sugatāti.
I am Bimbisāra, Holy One!
Idaṃ sattamaṃ kho ahaṃ, bhante, vessavaṇassa mahārājassa sahabyataṃ upapajjāmi, so tato cuto manussarājā bhavituṃ pahomi.
This is the seventh time I have been reborn in the company of the Great King Vessavaṇa. After passing away from there, I am now able to become a king of non-humans.
Ito satta tato satta,
Seven from here, seven from there—
saṃsārāni catuddasa;
fourteen transmigrations in all.
Nivāsamabhijānāmi,
That’s how many past lives
yattha me vusitaṃ pure.
I can recollect.
Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti.
For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’
‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:
‘Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṃ panāyasmā janavasabho yakkho evarūpaṃ uḷāraṃ visesādhigamaṃ sañjānātī”ti?
“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’
“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā;
‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!
yadagge ahaṃ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya.
From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.
Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees.
“gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.
But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly.
Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.
Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.
A large assembly of gods was sitting all around, and the Four Great Kings were there.
Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;
The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;
The Great King Virūpakkha was seated to the west, facing east, in front of his gods.
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.
The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.
Yadā, bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṃ nesaṃ hoti āsanasmiṃ;
When the gods of the Thirty-Three have a gathering like this, that is how they are seated.
atha pacchā amhākaṃ āsanaṃ hoti.
After that come our seats.
Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory.
Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā:
The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying:
Then the gods of the Thirty-Three, having considered and deliberated about the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject.
“As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.
Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.
So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi.
Rising into the air, he sat cross-legged in the sky,
Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
“Modanti vata bho devā,
“The gods rejoice—
tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—
Tathāgataṃ namassantā,
revering the Realized One,
dhammassa ca sudhammataṃ.
and the natural excellence of the teaching;
Nave deve ca passantā,
and seeing the new gods,
vaṇṇavante yasassine;
so beautiful and glorious,
Sugatasmiṃ brahmacariyaṃ,
who have come here after leading
caritvāna idhāgate.
the spiritual life under the Buddha!
Te aññe atirocanti,
They outshine the others
vaṇṇena yasasāyunā;
in beauty, glory, and lifespan.
Sāvakā bhūripaññassa,
Here are the distinguished disciples
visesūpagatā idha.
of he whose wisdom is vast.
Idaṃ disvāna nandanti,
Seeing this, they delight—
tāvatiṃsā sahindakā;
the Thirty-Three with their Lord—
Tathāgataṃ namassantā,
revering the Realized One,
dhammassa ca sudhammatan”ti.
and the natural excellence of the teaching!”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha;
That is the topic on which Brahmā Sanaṅkumāra spoke.
imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant.
Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them:
“What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans?
For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings.
Ye sabbanihīnaṃ kāyaṃ paripūrenti, te gandhabbakāyaṃ paripūrentī”ti.
And at the very least they swell the hosts of the fairies.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha;
That is the topic on which Brahmā Sanaṅkumāra spoke.
“What do the good gods of the Thirty-Three think about how much the four bases of psychic power have been clearly described by the Blessed One—the one who knows and sees, the perfected one, the fully awakened Buddha—for the multiplication, generation, and transformation of corporeal forms through psychic power?
They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.
These are the four bases of psychic power that have been clearly described by the Buddha, for the multiplication, generation, and transformation of corporeal forms through psychic power.
Ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the past,
Yepi hi keci bho anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
future,
Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.
or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.
Passanti no, bhonto devā tāvatiṃsā, mamapimaṃ evarūpaṃ iddhānubhāvan”ti?
Gentlemen, do you see such psychic might and power in me?”
( Though not explicitly using the labels 4j🌕, 7sb☀️, vitakka/thinking, clearly 3 openings use the 7sb sequence of SN 46.3 and DN 2 (where samadhi sambojjhanga = 4 jhanas) )
what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.
After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
“What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the four kinds of remembering meditation for achieving what is skillful?
“What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the seven prerequisites of undistractible-lucidity for the development and fulfillment of right undistractible-lucidity?
Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right remembering. Right remembering gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.
‘a teaching that’s well explained by the Buddha, realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this.
For 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—and the doors of the deathless are flung open.
Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.
“It’s incredible, it’s amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”
“What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!
In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”
That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”
And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha.
And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.
And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
end of section [18 - DN 18 Janavasabha: with Janavasabha]❧
“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.
mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;
A large assembly of gods was sitting all around, and the Four Great Kings were there.
puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;
The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;
The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;
The Great King Virūpakkha was seated to the west, facing east, in front of his gods.
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.
The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.
Yadā, bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṃ nesaṃ hoti āsanasmiṃ;
When the gods of the Thirty-Three have a gathering like this, that is how they are seated.
atha pacchā amhākaṃ āsanaṃ hoti.
After that come our seats.
Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.
Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory.
Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā;
The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying:
about how much the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans?
Also, the Buddha has explained the teaching well—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (2)
I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.
“Idaṃ kusalan”ti kho pana tena bhagavatā supaññattaṃ, “idaṃ akusalan”ti supaññattaṃ.
Also, the Buddha has clearly described what is skillful and what is unskillful,
what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.
Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (3)
I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.
Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca.
Also, the Buddha has clearly described the practice that leads to nirvana for his disciples. And nirvana and the practice come together,
Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.
Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (5)
I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.
Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ.
Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.
Te bhagavā apanujja ekārāmataṃ anuyutto viharati.
The Buddha is committed to the joy of solitude, but doesn’t send them away.
Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (6)
I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.
Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.
Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (7)
I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.
Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ.
Also, the Buddha has gone beyond doubt and got rid of uncertainty. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.
Evaṃ tiṇṇavicikicchaṃ vigatakathaṅkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. (8)
I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’
That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Evaṃ vutte, bhante, sakko devānamindo deve tāvatiṃse etadavoca:
That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Then the gods of the Thirty-Three, having considered and deliberated about the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject.
‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’
When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.
That is the topic on which Brahmā Sanaṅkumāra spoke.
Imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant.
Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.
So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi.
Rising into the air, he sat cross-legged in the sky,
“At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”
“Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”
Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.
Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:
He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding:
Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the jhāna on compassion.
And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence.
Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā.
At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before.
It’s when someone gives 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.
It’s when someone frequents 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.
It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Iti ‘karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi.
That’s how I understand ‘compassionate’.
Āmagandhe ca kho ahaṃ, bhoto, bhāsamānassa na ājānāmi.
But I don’t understand what you say about the stench of decay.
Ke āmagandhā manujesu brahme,
What among men, O Brahmā, is the stench of decay?
Ete avidvā idha brūhi dhīra;
I don’t understand, so tell me, wise one:
Kenāvaṭā vāti pajā kurutu,
wrapped in what do people stink,
Āpāyikā nivutabrahmalokā”ti.
headed for hell, shut out of the Brahmā realm?”
“Kodho mosavajjaṃ nikati ca dubbho,
“Anger, lies, fraud, and deceit,
Kadariyatā atimāno usūyā;
miserliness, vanity, jealousy,
Icchā vivicchā paraheṭhanā ca,
desire, stinginess, harassing others,
Lobho ca doso ca mado ca moho;
greed, hate, pride, and delusion—
Etesu yuttā anirāmagandhā,
those bound to such things have the stench of decay;
Āpāyikā nivutabrahmalokā”ti.
they’re headed for hell, shut out of the Brahmā realm.”
“Yathā kho ahaṃ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā.
“As I understand what you say about the stench of decay, it’s not easy to quell while living at home.
Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness!”
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
“Please do so, Steward, at your convenience.”
end of section [19.6.3 - A Discussion With Brahmā]❧
We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth.”
“Tena hi bhavaṃ govindo chabbassāni āgametu … pe …
“Well then, sir, please wait for six years,
pañca vassāni āgametu …
five years,
cattāri vassāni āgametu …
four years,
tīṇi vassāni āgametu …
three years,
dve vassāni āgametu …
two years,
ekaṃ vassaṃ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,
As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”
“Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva mayaṃ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.
“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”
“A week is not too long, sirs. I will wait that long.”
end of section [19.6.5 - Informing the Six Aristocrats]❧
§6.6 – Informing the Brahmins
6.6. Brāhmaṇamahāsālādīnaṃāmantanā
6.6. Informing the Brahmins
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:
Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said:
“aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo bhavantānaṃ mante vācessati.
“Sirs, please now find another teacher to teach you to recite the hymns.
Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.
I wish to go forth from the lay life to homelessness.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṃ ajjhāvasatā,
As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
I shall go forth from the lay life to homelessness.”
“Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji.
“Please don’t go forth from the lay life to homelessness!
Pabbajjā, bho, appesakkhā ca appalābhā ca;
The life of one gone forth is of little influence or profit.
brahmaññaṃ mahesakkhañca mahālābhañcā”ti.
Whereas the life of a brahmin is of great influence and profit.”
“Mā bhavanto evaṃ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṃ mahesakkhañca mahālābhañcā’ti.
“Please, sirs, don’t say that.
Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā.
When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu.
And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.
And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
He meditated spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
rejoicing …
upekkhāsahagatena cetasā … pe … abyāpajjena pharitvā vihāsi.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Sāvakānañca brahmalokasahabyatāya maggaṃ desesi.
And he taught his disciples the path to rebirth in the company of Brahmā.
Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṃ sāsanaṃ ājāniṃsu.
Those of his disciples who completely understood the Great Steward’s instructions,
Te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu.
at the breaking up of the body, after death, were reborn in the Brahmā realm.
Ye na sabbenasabbaṃ sāsanaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu;
Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others,
And I taught those disciples the path to rebirth in the company of Brahmā.
Taṃ kho pana me, pañcasikha, brahmacariyaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā.
But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the Brahmā realm.
Those of my disciples who completely understand my instructions 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.
ye na sabbenasabbaṃ sāsanaṃ ājānanti, te pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā.
Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.
Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā.
And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
end of section [19 - DN 19 Mahā-govinda: The Great Steward]❧
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Great Wood, together with a large Saṅgha of around five hundred mendicants, all of whom were perfected ones.
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.
At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla cave.
Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya.
Now at that time a ardent desire to seeing the Buddha came over Sakka, the lord of gods.
Atha kho sakkassa devānamindassa etadahosi:
He thought:
“kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho”ti?
“Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.
Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena.
Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods.
Apissudaṃ parito gāmesu manussā evamāhaṃsu:
People in the villages round about, terrified, shocked, and awestruck, said:
“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to the Indasāla cave. When he had drawn near, he stood to one side, thinking:
“ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—
“This is neither too far nor too near; and he’ll hear my voice.”
Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, The Dharma, the Saṅgha, the perfected ones, and sensual love.
(verse)
“Vande te pitaraṃ bhadde,
“My lady Suriyavaccasā, oh my Sunshine—
timbaruṃ sūriyavacchase;
I pay homage to your father Timbaru,
Yena jātāsi kalyāṇī,
through whom was born a lady so fine,
ānandajananī mama.
to fill me with a joy I never knew.
Vātova sedataṃ kanto,
As sweet as a breeze to one who’s sweating,
pānīyaṃva pipāsato;
or when thirsty, a sweet and cooling drink,
Aṅgīrasi piyāmesi,
so dear is your shining beauty to me,
dhammo arahatāmiva.
just like The Dharma is to arahants!
Āturasseva bhesajjaṃ,
Like a cure when you’re struck by fever dire,
bhojanaṃva jighacchato;
or food to ease the hunger pain,
Parinibbāpaya maṃ bhadde,
come on, darling, please put out my fire,
jalantamiva vārinā.
nirvana me like water on a flame.
Sītodakaṃ pokkharaṇiṃ,
As elephants burning in the heat of summer,
yuttaṃ kiñjakkhareṇunā;
sink down in a lotus pond to rest,
Nāgo ghammābhitattova,
so cool, full of petals and of pollen—
ogāhe te thanūdaraṃ.
that’s how I would plunge into your breast.
Accaṅkusova nāgova,
Like elephants bursting bonds in rutting season,
jitaṃ me tuttatomaraṃ;
beating off the pricks of lance and pikes—
Kāraṇaṃ nappajānāmi,
I just don’t understand what is the reason
sammatto lakkhaṇūruyā.
I’m so crazy for your shapely thighs!
Tayi gedhitacittosmi,
For you, my heart is full of passion,
cittaṃ vipariṇāmitaṃ;
I’m in an altered state of mind.
Paṭigantuṃ na sakkomi,
There is no going back, I’m just not able,
vaṅkaghastova ambujo.
I’m like a fish that’s hooked up on the line.
Vāmūru saja maṃ bhadde,
Come on, my darling, hold me, fair of thighs!
saja maṃ mandalocane;
Embrace me, with your so bashful eyes!
Palissaja maṃ kalyāṇi,
Take me in your arms, my lovely lady,
etaṃ me abhipatthitaṃ.
that’s all I’d ever want or could desire.
Appako vata me santo,
Ah, then my desire was such a small thing,
kāmo vellitakesiyā;
my sweet, with your curling wavy hair;
Anekabhāvo samuppādi,
now, like to arahants an offering,
arahanteva dakkhiṇā.
it’s grown so very much from there.
Yaṃ me atthi kataṃ puññaṃ,
Whatever the merit I have forged
arahantesu tādisu;
by giving to such perfected beings—
Taṃ me sabbaṅgakalyāṇi,
may that, my altogether gorgeous,
tayā saddhiṃ vipaccataṃ.
ripen in togetherness with you.
Yaṃ me atthi kataṃ puññaṃ,
Whatever the merit I have forged
asmiṃ pathavimaṇḍale;
in the wide open circle of this earth—
Taṃ me sabbaṅgakalyāṇi,
may that, my altogether gorgeous,
tayā saddhiṃ vipaccataṃ.
ripen in togetherness with you.
Sakyaputtova jhānena,
Absorbed, the Sakyan meditates,
ekodi nipako sato;
at one, self-controlled, and just rememberful [of the Dharma],
‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā.
‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice.
And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods.
§0.1 – (Sakka visits Buddha but sees him in ‘samādhi’)
“It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”
“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ.
“For a long time I’ve wanted to go and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three.
But at that time the Buddha was sitting, undistractible-&-lucid in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.
Right here in Kapilavatthu there was a Sakyan lady name Gopikā who had confidence in the Buddha, The Dharma, and the Saṅgha, and had fulfilled her ethics.
For while I was still a woman I had confidence in the Buddha, The Dharma, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons.
When scolded by Gopaka, two of those gods in that very life gained remembering leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.
(verse)
‘Upāsikā cakkhumato ahosiṃ,
‘I was a laywoman disciple of the seer,
Nāmampi mayhaṃ ahu “gopikā”ti;
and my name was Gopikā.
Buddhe ca dhamme ca abhippasannā,
I was devoted to the Buddha and The Dharma,
Saṅghañcupaṭṭhāsiṃ pasannacittā.
and I earned-trustfully served the Saṅgha.
Tasseva buddhassa sudhammatāya,
Because of the excellence of the Buddha’s Dharma,
Sakkassa puttomhi mahānubhāvo;
I’m now a mighty, splendid son of Sakka,
Mahājutīko tidivūpapanno,
reborn among the Three and Thirty.
Jānanti maṃ idhāpi “gopako”ti.
And here they know me as Gopaka.
Athaddasaṃ bhikkhavo diṭṭhapubbe,
Then I saw some monks who I’d seen before,
Gandhabbakāyūpagate vasīne;
dwelling in the host of fairies.
Imehi te gotamasāvakāse,
When I used to be a human,
Ye ca mayaṃ pubbe manussabhūtā.
they were disciples of Gotama.
Annena pānena upaṭṭhahimhā,
I served them with food and drink,
Pādūpasaṅgayha sake nivesane;
and clasped their feet in my own home.
Kutomukhā nāma ime bhavanto,
Where on earth were they at
Buddhassa dhammāni paṭiggahesuṃ.
when they learned the Buddha’s Dharmas?
Paccattaṃ veditabbo hi dhammo,
For each must know for themselves The Dharma
Sudesito cakkhumatānubuddho;
so well-taught, realized by the seer.
Ahañhi tumheva upāsamāno,
I was one who followed you,
Sutvāna ariyāna subhāsitāni.
having heard the fine words of the noble ones.
Sakkassa puttomhi mahānubhāvo,
I’m now a mighty, splendid son of Sakka,
Mahājutīko tidivūpapanno;
reborn among the Three and Thirty.
Tumhe pana seṭṭhamupāsamānā,
But you followed the best of men,
Anuttaraṃ brahmacariyaṃ caritvā.
and led the supreme spiritual life,
Hīnaṃ kāyaṃ upapannā bhavanto,
but still you’re born in this lesser realm,
Anānulomā bhavatūpapatti;
a rebirth not befitting.
Duddiṭṭharūpaṃ vata addasāma,
It’s a sorry sight I see, good sirs,
Sahadhammike hīnakāyūpapanne.
fellow Buddhists in a lesser realm.
Gandhabbakāyūpagatā bhavanto,
Reborn in the host of fairies,
Devānamāgacchatha pāricariyaṃ;
you only wait upon the gods.
Agāre vasato mayhaṃ,
Meanwhile, I dwelt in a house—
Imaṃ passa visesataṃ.
but see my distinction now!
Itthī hutvā svajja pumomhi devo,
Having been a woman now I’m a male god,
Dibbehi kāmehi samaṅgibhūto’;
blessed with heavenly sensual pleasures.’
Te coditā gotamasāvakena,
Scolded by that disciple of Gotama,
Saṃvegamāpādu samecca gopakaṃ.
when they understood what Gopaka said, they came to their senses.
‘Handa viyāyāma byāyāma,
‘Let’s strive, let’s try hard—
Mā no mayaṃ parapessā ahumhā’;
we won’t serve others any more!’
Tesaṃ duve vīriyamārabhiṃsu,
Two of them aroused energy,
Anussaraṃ gotamasāsanāni.
recalling the Buddha’s instructions.
Idheva cittāni virājayitvā,
Right away they became dispassionate,
Kāmesu ādīnavamaddasaṃsu;
seeing the drawbacks in sensual pleasures.
Te kāmasaṃyojanabandhanāni,
The fetters and bonds of sensual pleasures—
Pāpimayogāni duraccayāni.
the ties of the Wicked One so hard to break—
Nāgova sannāni guṇāni chetvā,
they burst them like a bull elephant his ropes,
Deve tāvatiṃse atikkamiṃsu;
and passed right over the Thirty-Three.
Saindā devā sapajāpatikā,
The gods with Inda and Pajāpati
Sabbe sudhammāya sabhāyupaviṭṭhā.
were all gathered in the Hall of Justice.
Tesaṃ nisinnānaṃ abhikkamiṃsu,
As they sat there, they passed over them,
Vīrā virāgā virajaṃ karontā;
the heroes desireless, practicing purity.
Te disvā saṃvegamakāsi vāsavo,
Seeing them, Vāsava became inspired;
Devābhibhū devagaṇassa majjhe.
the master of gods in the midst of the group said:
‘Imehi te hīnakāyūpapannā,
‘These were born in the lesser fairy realm,
Deve tāvatiṃse abhikkamanti’;
but now they pass us by!’
Saṃvegajātassa vaco nisamma,
Heeding the speech of one so inspired,
So gopako vāsavamajjhabhāsi.
Gopaka addressed Vāsava:
‘Buddho janindatthi manussaloke,
‘There is a Buddha, a lord of men, in the world.
Kāmābhibhū sakyamunīti ñāyati;
Known as the Sakyan Sage, he’s mastered the senses.
Tasseva te puttā satiyā vihīnā,
Those sons of his were bereft of remembering;
Coditā mayā te satimajjhalatthuṃ’.
but when scolded by me they gained it back.
Tiṇṇaṃ tesaṃ āvasinettha eko,
Of the three, there is one who remains
Gandhabbakāyūpagato vasīno;
dwelling in the host of fairies.
Dve ca sambodhipathānusārino,
But two, recollecting the path to awakening,
Devepi hīḷenti samāhitattā.
undistractible-&-lucid in meditation, spurn even the gods.’
Etādisī dhammappakāsanettha,
The Dharma’s explained in such a way
Na tattha kiṅkaṅkhati koci sāvako;
that not a single disciple doubts it.
Nitiṇṇaoghaṃ vicikicchachinnaṃ,
We venerate the Buddha, the victor, lord of men,
Buddhaṃ namassāma jinaṃ janindaṃ.
who has crossed the flood and cut off doubt.
Yaṃ te dhammaṃ idhaññāya,
They attained to distinction fitting
visesaṃ ajjhagaṃsu te;
the extent to which they understood The Dharma here.
‘When I cultivate this kind of happiness, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of happiness.
§2.2 – (pīti and pamojja are the mental joy, 2nd jhāna is better than 1st jhāna)
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
‘When I cultivate this kind of sadness, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of sadness.
§2.4 – (could be referring to asubha here, 2nd jhāna is better than 1st jhāna)
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Why did I say that there are two kinds of equanimous-observation?
Tattha yaṃ jaññā upekkhaṃ
Take an equanimous-observation of which you know:
‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā.
‘When I cultivate this kind of equanimous-observation, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of equanimous-observation.
‘When I cultivate this kind of equanimous-observation, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of equanimous-observation.
§2.6 – (upekkha of 2nd jhāna and higher is better than 1st jhāna)
Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.
And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Why did I say that there are two kinds of bodily behavior?
Tattha yaṃ jaññā kāyasamācāraṃ
Take bodily conduct of which you know:
‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.
‘When I cultivate this kind of bodily conduct, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of bodily conduct.
‘When I cultivate this kind of bodily conduct, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of bodily conduct.
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?
“Why not?”
“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.
“Those monks who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.
Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.
That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.”
“Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life.
Tasmā ayaṃ puriso uccāvacamāpajjati.
That’s why a person finds themselves in states high and low.
Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā.
Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered.
Dīgharattānusayitañca pana me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷhan”ti.
The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”
“Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?
“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”
“Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.
“I do, sir.”
“Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū”ti.
“If you wouldn’t mind, lord of gods, tell me how they answered.”
“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.
“It’s no trouble when someone such as the Blessed One is sitting here.”
“Tena hi, devānaminda, bhāsassū”ti.
“Well, speak then, lord of gods.”
“Yesvāhaṃ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti:
“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they could not answer, and they even questioned me in return:
‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’
So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.
But the joy and happiness I feel listening to the Buddha’s Dharma is not in the sphere of the rod and the sword. It does lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
+
§5.1 – (6 reasons Sakka is happy involve stream enterer only having a few more lives left)
        DN 21.0 - (Sakka doesn’t want to disturb Buddha’s jhāna)
            DN 21.0.1 - (fire burning is also called ‘jhāna’)
            DN 21.0.2 - (Sakka convinces musician to pull Buddha out of jhāna retreat with poem)
            DN 21.2.0.1 - (Sakka visits Buddha but sees him in ‘samādhi’)
            DN 21.2.0.2 - (Lady requests vistors including Sakka to not disturb Buddha’s meditation)
            DN 21.2.0.3 - (sound of Sakka’s chariot pulls Buddha out of ‘samādhi’)
            DN 21.2.2.2 - (pīti and pamojja are the mental joy, 2nd jhāna is better than 1st jhāna)
            DN 21.2.2.4 - (could be referring to asubha here, 2nd jhāna is better than 1st jhāna)
            DN 21.2.2.6 - (upekkha of 2nd jhāna and higher is better than 1st jhāna)
Can you really see someone becoming stream enterer without at least a finger snap’s time worth of first jhāna?
            DN 21.2.5.2 - (Sakka gave musician promotion, and 80,000 devas become stream enterers)
The Longer Discourse on rememberfulness Meditation
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the monks, “monks!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Variant: Bhaddante”ti → bhadanteti (bj, sya-all, km, pts1ed)Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“monks, the four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize nirvana.
What four? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world.
Uddeso niṭṭhito.
(end of synopsis)
+
22.1 – Kāy-ānu-passanā: continuously seeing the Body
It’s when a monk—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their rememberfulness right there. Just rememberful [of the Dharma], they breathe in. rememberful [of the Dharma], they breathe out.
It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’
(4sp refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] internally,
bahiddhā vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] externally,
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati.
They live continuously seeing the body as a body [as it truly is] internally and externally,
Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to originate,
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to vanish,
Furthermore, when a monk is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it.
(4sp refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] internally,
bahiddhā vā kāye kāy-ānu-passī viharati,
They live continuously seeing the body as a body [as it truly is] externally,
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati.
They live continuously seeing the body as a body [as it truly is] internally and externally,
Samudaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to originate,
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati,
They live continuously seeing the Dharma of the body’s nature to vanish,
Furthermore, a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
(4sp elided refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā …pe…
And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Furthermore, a monk examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Variant: putoḷi → mūtoḷī (sya-all, km); mutoli (pts1ed)
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
(4sp elided refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā …pe…
And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Furthermore, a monk examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’
It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.
(4sp elided refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā …pe…
And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Furthermore, suppose a monk were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally …
Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally …
Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally, externally, and both internally and externally. They meditate continuously seeing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or rememberfulness is established that the body exists, to the extent necessary for knowledge and rememberfulness. They meditate independent, not grasping at anything in the world.
It’s when a monk understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind undistractified-&-lucidified in meditation as ‘mind undistractified-&-lucidified in meditation,’ and mind not undistractified-&-lucidified in meditation as ‘mind not undistractified-&-lucidified in meditation.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’
(4sp refrain: internal, external, origination and vanishing)
Iti ajjhattaṁ vā citte citt-ānu-passī viharati,
They live continuously seeing mind as a mind [as it truly is] internally,
bahiddhā vā citte citt-ānu-passī viharati,
They live continuously seeing mind as a mind [as it truly is] externally,
It’s when a monk meditates by continuously seeing the true nature of dharmas with respect to the five hindrances. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five hindrances?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.
It’s when a monk who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.
When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.
When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.
When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.
When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the five grasping aggregates. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five grasping aggregates?
It’s when a monk contemplates: Such is form, such is the origin of form, such is the ending of form. Such is sensation, such is the origin of sensation, such is the ending of sensation. Such is perception, such is the origin of perception, such is the ending of perception. Such are co-activitys, such is the origin of co-activitys, such is the ending of co-activitys. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields?
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
It’s when a monk understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the ear, sounds, and the fetter …
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the nose, smells, and the fetter …
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the tongue, tastes, and the fetter …
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the body, touches, and the fetter …
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.
They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the seven awakening factors. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the seven awakening factors?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
It’s when a monk who has the awakening factor of rememberfulness in them understands: ‘I have the awakening factor of rememberfulness in me.’ When they don’t have the awakening factor of rememberfulness in them, they understand: ‘I don’t have the awakening factor of rememberfulness in me.’ They understand how the awakening factor of rememberfulness that has not arisen comes to arise; and how the awakening factor of rememberfulness that has arisen becomes fulfilled by development.
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.
When they have the awakening factor of investigation of dharmas … energy … rapture … pacification … undistractible-lucidity … equanimous-observation in them, they understand: ‘I have the awakening factor of equanimous-observation in me.’ When they don’t have the awakening factor of equanimous-observation in them, they understand: ‘I don’t have the awakening factor of equanimous-observation in me.’ They understand how the awakening factor of equanimous-observation that has not arisen comes to arise; and how the awakening factor of equanimous-observation that has arisen becomes fulfilled by development.
(4sp refrain: internal, external, origination and vanishing)
Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the four noble truths. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the four noble truths?
It’s when a monk truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
Paṭhama-bhāṇavāro niṭṭhito.
The first recitation section is finished.
§5.1 – Dukkha-sacca-niddesa: The Truth of Suffering
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of dharma, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.
And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age.
And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death.
And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.
And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.
And what is meant by ‘association with the disliked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by ‘association with the disliked is suffering’.
And what is meant by ‘separation from the liked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: this is what is meant by ‘separation from the liked is suffering’.
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.
And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.
And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, sensation, perception, co-activitys, and consciousness. This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
This is called the noble truth of suffering.
§5.2 – Samudaya-sacca-niddesa: The Origin of Suffering
It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence.
But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.
Eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
Eye contact … ear contact … nose contact … tongue contact … body contact … mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
sensation born of eye contact … sensation born of ear contact … sensation born of nose contact … sensation born of tongue contact … sensation born of body contact … sensation born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
Perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
Considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
And what is the noble truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.
And what is right livelihood? It’s when a noble-one's-disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.
And what is right effort? It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.
And what is right rememberfulness? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. This is called right rememberfulness.
And what is right undistractible-lucidity? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful [of the Dharma] and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful [of the Dharma], one meditates in pleasure.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. This is called right undistractible-lucidity.
This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
catūsu ariyasaccesu.
with respect to the four noble truths.
Sacca-pabbaṁ niṭṭhitaṁ.
The section on [noble] truths is finished.
Dhammānupassanā niṭṭhitā.
The section on continuous seeing of Dharma is finished.
end of section [22.4 Dhamm-ānu-passanā: continuously seeing The Dharma]❧
22.10 – (conclusion: the guarantee of 7)
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.
Anyone who develops these four kinds of rememberfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.
Let alone seven years, anyone who develops these four kinds of rememberfulness meditation in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of rememberfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
‘The four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize nirvana.’ That’s what I said, and this is why I said it.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said.
Mahā-sati-paṭṭhāna-suttaṁ niṭṭhitaṁ navamaṁ.
The great discourse on establishing remembrance of Dharma is finished.
(end of sutta⏹️)
end of section [22 - DN 22 Mahā-sati-’paṭṭhāna: Longer [discourse on] establishing remembrance [of Dharma]]❧
At one time Venerable Kumāra Kassapa was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā.
Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane.
He stayed in the grove of Indian Rosewood to the north of Setavyā.
Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Then Pāyāsi escorted by the brahmins and householders, went up to Kumāra Kassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.
Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kumāra Kassapa, some announced their name and clan, while some kept silent.
“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.
“Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell.
‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’
‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”
“Na hi so, bho kassapa, coro labheyya coraghātesu:
What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying:
“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.
Some time later they become sick, suffering, gravely ill.
“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation,
Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.
and they’d do so.
Taṃ kiṃ maññasi, rājañña,
What do you think, chieftain?
api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā assā”ti?
Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the stilt longhouse. Would he want to dive back into that sewer again?”
“No hidaṃ, bho kassapa”.
“No, Master Kassapa.
“Taṃ kissa hetu”?
Why is that?
“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti.
Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”
“Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca.
“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such.
Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati.
The smell of humans reaches the gods even a hundred leagues away.
What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that
“Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.”
If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the Thirty-Three.
A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty Three have a lifespan of a thousand such years.
Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ.
Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things.
‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that
“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye.
“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.
You can’t see the other world the way you think, with the eye of the flesh.
Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti.
There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance.
Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṃ passanti parañca satte ca opapātike.
With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn.
“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain.
Tassa mayhaṃ, bho kassapa, evaṃ hoti—
I think to myself:
sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ:
‘If those ascetics and brahmins knew that
‘ito no matānaṃ seyyo bhavissatī’ti.
things were going to be better for them after death,
they’d drink poison, slit their wrists, hang themselves, or throw themselves off a cliff.
Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti:
They mustn’t know that
‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti.
things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:
Being foolish and incompetent, she sought an inheritance irrationally and came to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will come to ruin and disaster,
So long as they remain, good ascetics and brahmins make much merit, and act for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’
When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable.
Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.
But when it lacks heat and air—cooled and nirvana'd—it’s heavier, stiffer, and less workable.”
“Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.
“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible.
Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.
But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.
‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca chaviñca … pe … jīvitā voropenti.
where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.
Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake.
‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti.
‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’
In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind.
Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti.
But when it lacks life and warmth and consciousness it does none of these things.
He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking:
After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said:
After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said:
‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’
‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti.
‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’
‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’
Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti.
‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.
So one friend abandoned their bundle of silver and picked up a bundle of gold.
Te yena sako gāmo tenupasaṅkamiṃsu.
Then they returned to their own village.
Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi.
When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account.
Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi.
But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kassapa has made the teaching clear in many ways.
Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.
23.4 – On Sacrifice
4. Yaññakathā
4. On Sacrifice
“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept.
Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya.
And the heavens don’t provide enough rain when needed.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti?
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
“No hidaṃ, bho kassapa”.
“No, Master Kassapa.”
“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.
And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept.
Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya.
And the heavens provide plenty of rain when needed.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti?
Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
“Evaṃ, bho kassapa”.
“Yes, Master Kassapa.”
“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.
“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”
Don’t we who seek merit expect some result from the offering?”
“Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi na iccheyya samphusituṃ, kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi na iccheyya samphusituṃ, kuto paridahituṃ.
“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also heavy clothes with ball-tails, which you also wouldn’t want to touch with your foot, much less wear.
So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.
“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.
But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi:
So, sir, when you’ve returned to the human realm, please announce this:
The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?
In that case, you foolish man, are you really in a position to be rejecting anything?
Taṃ kiṃ maññasi, sunakkhatta,
What do you think, Sunakkhatta?
kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti?
Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’
‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering.
‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering.
“That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.”
Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
“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.”
“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.”
I declare this to you, Sunakkhatta, I announce this to you!
Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti.
There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he rejected the training and returned to a lesser life.
Now at that time the naked ascetic Korakkhattiya had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth.
This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.
Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame.
‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ.
‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be celibate, not having sex. As long as I live, I will consume only meat and alcohol, not eating rice and porridge.
And I will not go past the following tree shrines near Vesālī: the Udena shrine to the east, the Gotamaka to the south, the Sattamba to the west, and the Bahuputta to the north.’
So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.
And it was due to undertaking these seven vows that he had reached the peak of material possessions and fame.
will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the tree shrines near Vesālī. And he will die after losing all his fame.’
This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.
Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame.
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:
He was telling a crowd in Vesālī:
‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
‘Both the ascetic Gotama and I speak from knowledge.
‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.
So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from alms-round, I’ll go to Pāṭikaputta’s monastery for the day’s meditation.
Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths, and said the same thing.
That assembly was large, Bhaggava; there were many hundreds, many thousands of them.
Assosi kho, bhaggava, acelo pāthikaputto:
Pāṭikaputta heard:
‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā.
‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths have come forth.
“Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.
bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā
For you stated this in the assembly at Vesālī:
samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
‘Both the ascetic Gotama and I speak from knowledge.
‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.
‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā—
‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā—
Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”
Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi.
And so that’s what he did.
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.
But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion?
In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanāti.
Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’
In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’
‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.
Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma talk. I released that assembly from the great bondage, and lifted 84,000 beings from the great swamp. Next I entered upon the fire element, rose into the sky to the height of seven palm trees, and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the Great Wood, in the hall with the peaked roof.
Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.
end of section [24.5 - On Demonstrations of Psychic Power]❧
24.6 – On Describing the Origin of the World
6. Aggaññapaññattikathā
6. On Describing the Origin of the World
Aggaññañcāhaṃ, bhaggava, pajānāmi.
Bhaggava, I understand the origin of the world.
Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati.
I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized nirvana within myself. Directly knowing this, the Realized One does not come to ruin.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.
There comes a time when, after a very long period has passed, this cosmos expands.
Then a certain sentient being—due to the running out of their life-span or merit—passes away from that group of radiant deities and is reborn in that empty mansion of Brahmā.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Then other sentient beings—due to the running out of their life-span or merit—pass away from that group of radiant deities and are reborn in that empty mansion of Brahmā in company with that being.
There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti—
“I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Taṃ kissa hetu?
Why is that?
Mamañhi pubbe etadahosi—
Because first I thought:
aho vata aññepi sattā itthattaṃ āgaccheyyunti;
‘Oh, if only another being would come to this state of existence.’
iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.
Such was my heart’s wish, and then these creatures came to this state of existence.”
Yepi te sattā pacchā upapannā, tesampi evaṃ hoti—
And the beings who were reborn there later also think:
“This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
“He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born—is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā”ti.
We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti.
This is how you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā.’
Te evamāhaṃsu:
They say:
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti.
‘That is what we have heard, Reverend Gotama, just as you say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi.
Bhaggava, I understand the origin of the world.
Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized nirvana within myself. Directly knowing this, the Realized One does not come to ruin.
‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti,
But they cannot answer, and they even question me in return.
tesāhaṃ puṭṭho byākaromi:
So I answer them:
‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.
‘Reverends, there are gods named “depraved by play”. They spend too much time laughing, playing, and making merry. And in doing so, they lose their remembering, and they pass away from that group of gods.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:
They say:
“ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti,
“The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their remembering, and don’t pass away from that group of gods.
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā,
But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our remembering, and passed away from that group of gods.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect the arising of perception, but no further.
Because formerly I didn’t exist. Now from not being I’ve changed into being.”
‘Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?
This is how you describe in your tradition that the origin of the world came about by chance.’
Te evamāhaṃsu:
They say:
‘evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti.
‘That is what we have heard, Reverend Gotama, just as you say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.
I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized nirvana within myself. Directly knowing this, the Realized One does not come to ruin.
Satisfied, the wanderer Bhaggavagotta was happy with what the Buddha said.
‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.
‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that group of gods.
By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:
They say:
“ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,
“The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that group of gods.
They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā,
But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that group of gods.
Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for wanderers, together with a large assembly of three thousand wanderers.
Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
It’s quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.”
“Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve proficiency in wisdom?
Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like an empty pot!”
Then the Buddha descended Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he practiced walking meditation in the open air.
“It’s incredible, it’s amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!”
Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca:
Then Nigrodha, having quieted those wanderers, said to the Buddha:
“Sir, we teach mortification in disgust of sin, regarding it as essential and clinging to it.
Kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā”ti?
How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?”
“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati,
“It’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati,
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
“But how does the Buddha say that even such a completed mortification has many flaws?”
“Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.
“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti.
Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.
Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and stupefied and fall into negligence on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re happy with that, as they’ve got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They glorify themselves and put others down on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They become indulgent and stupefied and fall into negligence on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’
‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.
Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu uppādetā hoti … pe …
But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to envy and jealousy regarding families.
ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī āpāthakanisādī hoti … pe …
Furthermore, a mortifier sits meditation only when people can see them.
It’s possible that a mortifier might have all of these flaws,
ko pana vādo aññataraññatarenā”ti.
not to speak of one or other of them.”
end of section [25.2 - 1. Flaws]❧
25.2 – 2. On Reaching the Shoots
2.2. Parisuddhapapaṭikappattakathā
2.2. On Reaching the Shoots
“Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.
“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.
Evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attānukkaṃseti na paraṃ vambheti … pe …
Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves or put others down on account of that.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati … pe …
They don’t become indulgent …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo … pe …
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re not happy with that, as they still haven’t got all they wished for …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṃseti na paraṃ vambheti … pe …
They don’t glorify themselves and put others down on account of possessions, honor, and popularity …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati … pe …
They don’t become indulgent because of it …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī bhojanesu na vodāsaṃ āpajjati:
Furthermore, a mortifier doesn’t become fussy about food, saying:
‘idaṃ me khamati, idaṃ me nakkhamatī’ti.
‘This agrees with me, this doesn’t agree with me.’
So yañca khvassa nakkhamati, taṃ anapekkho pajahati.
What doesn’t agree with them they readily give up.
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’
‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.
Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu nuppādetā hoti … pe …
But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they don’t give rise to envy and jealousy regarding families.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na āpāthakanisādī hoti … pe …
Furthermore, a mortifier doesn’t sit meditation only when people can see them.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na attānaṃ adassayamāno kulesu carati:
Furthermore, a mortifier doesn’t sneak about among families, thinking:
‘idampi me tapasmiṃ, idampi me tapasmin’ti … pe …
‘This is part of my mortification; this is part of my mortification.’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na kiñcideva paṭicchannaṃ sevati, so:
Furthermore, a mortifier never behaves in an underhand manner.
‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha:
When asked whether something agrees with them, they say it doesn’t when it doesn’t.
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.
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.
Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
They meditate spreading a heart full of rejoicing …
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental purpose of the spiritual life.”
Evaṃ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ:
When he said this, those wanderers made an uproar:
“ettha mayaṃ anassāma sācariyakā, na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.
“In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!”
‘Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve proficiency in wisdom?
Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery.
Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like an empty pot!’
Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a nilgai antelope? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like an empty pot?”
“Is it really true, Nigrodha—are those your words?”
“Saccaṃ, bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā”ti.
“It’s true, sir, those are my words. It was foolish, stupid, and unskillful of me.”
“Taṃ kiṃ maññasi, nigrodha.
“What do you think, Nigrodha?
Kinti te sutaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
Have you heard that wanderers of the past who were elderly and senior, the teachers of teachers, said that
‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, evaṃ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti.
when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics,
Seyyathidaṃ—rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā.
Seyyathāpi tvaṃ etarahi sācariyako.
like you do in your tradition these days?
Udāhu, evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṃ etarahī’”ti.
Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat, like I do these days?”
“I have heard that wanderers of the past who were elderly and senior, said that
‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, na evaṃ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti.
when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar,
Seyyathidaṃ—rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā,
seyyathāpāhaṃ etarahi sācariyako.
like I do in my tradition these days.
Evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.
They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”
“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi:
“Nigrodha, you are a sensible and mature man. Did it not occur to you:
‘buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’”ti?
‘The Blessed One is awakened, tamed, serene, crossed over, and nirvana'd. And he teaches Dhamma for awakening, taming, serenity, crossing over, and nirvana’?”
By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṃ.
Let those things that are skillful and considered skillful in your tradition remain as they are.
Iti khvāhaṃ, nigrodha, neva antevāsikamyatā evaṃ vadāmi, napi uddesā cāvetukāmo evaṃ vadāmi, napi ājīvā cāvetukāmo evaṃ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo evaṃ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo evaṃ vadāmi.
Nigrodha, there are things that are unskillful, corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up.
When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.”
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Māra.
Atha kho bhagavato etadahosi:
Then the Buddha thought:
“sabbepime moghapurisā phuṭṭhā pāpimatā.
“All these foolish people have been touched by the Wicked One!
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.
Gocare, bhikkhave, caratha sake pettike visaye.
You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.
If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you.
Once upon a time, mendicants, there was a king named Daḷhanemi who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
After many thousand years had passed, that man saw that the heavenly wheel-treasure had receded back from its place. So he went to King Daḷhanemi and said:
‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti.
‘Please sire, you should know that your heavenly wheel-treasure has receded back from its place.’
And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
If you do so, it’s possible that—on a fifteenth day sabbath, having bathed your head and gone upstairs in the stilt longhouse to observe the sabbath—the heavenly wheel-treasure will appear to you, with a thousand spokes, with rim and hub, complete in every detail.’
§2.1 – The Noble Duties of a Wheel-Turning Monarch
‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
Mā ca te, tāta, vijite adhammakāro pavattittha.
Do not let injustice prevail in the realm.
Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi.
Pay money to the penniless in the realm.
Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi:
And there are ascetics and brahmins in the realm who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves. From time to time you should go up to them and ask:
“kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā”ti?
“Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”
Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:
Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:
And any opposing rulers of the eastern quarter came to the wheel-turning monarch and said:
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā cakkavattī evamāha:
The wheel-turning monarch said:
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
And so the opposing rulers of the eastern quarter became his vassals.
‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā cakkavattī evamāha:
The wheel-turning monarch said:
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
And so the rulers of the northern quarter became his vassals.
And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.
and a seventh time, a wheel-turning monarch was established in exactly the same way. And after many years the seventh wheel-turning monarch went forth, handing the realm over to the crown prince.
‘Sire, when governed according to your own ideas, the nations do not prosper like before, as they did when former kings implemented the noble duties of a wheel-turning monarch.
Saṃvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca ye mayaṃ ariyaṃ cakkavattivattaṃ dhārema.
In your realm are found ministers and counselors, treasury officials, military officers, guardsmen, and advisers—both ourselves and others—who remember the noble duties of a wheel-turning monarch.
So the anointed king asked the assembled ministers and counselors, treasury officials, military officers, guardsmen, and advisers about the noble duties of a wheel-turning monarch.
Tassa te ariyaṃ cakkavattivattaṃ puṭṭhā byākariṃsu.
And they answered him.
Tesaṃ sutvā dhammikañhi kho rakkhāvaraṇaguttiṃ saṃvidahi, no ca kho adhanānaṃ dhanamanuppadāsi.
But after listening to them, he didn’t provide just protection and security. Nor did he pay money to the penniless in the realm.
So the king paid some money to that person, saying:
‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti.
‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
So the king paid some money to that person, saying:
‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti.
‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.
‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’
And so, mendicants, from not paying money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined.
And so, mendicants, from not paying money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined.
And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined.
And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined.
The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful deeds will explode in popularity.
Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako.
Those people will not even have the word ‘skillful’, still less anyone who does what is skillful.
Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca.
And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised,
just as the opposite is venerated and praised today.
evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca.
‘Let us neither be perpetrators nor victims! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’
Why don’t we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we’ll live by it.’
And the land will be as crowded as hell, just full of people, like a thicket of rushes or reeds.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
The royal capital will be our Benares, but renamed Ketumati. And it will be successful, prosperous, populous, full of people, with plenty of food.
And in the royal capital of Ketumati a king named Saṅkha will arise, a wheel-turning monarch, a just and principled king. His dominion will extend to all four sides, he will achieve stability in the country, and possess the seven treasures.
And the Blessed One named Metteyya will arise in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—
He will realize with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and make it known to others, just as I do today.
He will teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s entirely full and pure,
After staying there, he will give it away to ascetics and brahmins, paupers, vagrants, travelers, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he will go forth from the lay life to homelessness in the Buddha Metteyya’s presence.
Soon after going forth, living withdrawn, diligent, keen, and resolute, he will realize the supreme end of the spiritual path in this very life. He will live having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.
26.9 – On Long Life and Beauty for Mendicants
9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā
9. On Long Life and Beauty for Mendicants
Gocare, bhikkhave, caratha sake pettike visaye.
Mendicants, you should roam inside your own territory, the domain of your fathers.
It’s when a mendicant 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.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
It’s when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking meditation in the open air, beneath the shade of the longhouse.
So they went to the Buddha, bowed, and walked beside him.
Atha kho bhagavā vāseṭṭhaṃ āmantesi:
Then the Buddha said to Vāseṭṭha:
“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?
“Vāseṭṭha, you are both brahmins by birth and clan, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suffer abuse and insults from the brahmins.”
“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.
“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.”
You’ve both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman.
Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view.
These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are seen in some aristocrats.
But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view.
These things are skillful, blameless, to be cultivated, worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are seen in some aristocrats.
Brāhmaṇopi kho, vāseṭṭha … pe …
And they are also seen among some brahmins,
vessopi kho, vāseṭṭha … pe …
merchants,
suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti … pe …
Both these things occur like this, mixed up in these four castes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;
‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;
Only brahmins are the light caste; other castes are dark.
Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Taṃ tesaṃ viññū nānujānanti.
Sensible people don’t acknowledge this.
Taṃ kissa hetu?
Why is that?
Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena.
Because any mendicant from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of principle, not without principle.
But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say:
For these are terms for the Realized One: ‘the embodiment of truth’, and ‘the embodiment of holiness’, and ‘the one who has become the truth’, and ‘the one who has become holy’.
Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.
There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts.
There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.
There comes a time when, after a very long period has passed, this cosmos expands.
Here they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
❧
27.2 – Solid Nectar Appears
2. Rasapathavipātubhāva
2. Solid Nectar Appears
Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā.
But the single mass of water at that time was utterly dark.
Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti.
The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.
When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain.
But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men.
Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ.
Women spent too much time gazing at men, and men at women.
For we used to be mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time.
‘They please others with principle’ is the meaning of ‘king’, the third term to be specifically invented.
Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena.
And that, Vāseṭṭha, is how the ancient traditional terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking fires or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal.
Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti.
When they had obtained food they continued to meditate in the leaf huts.
‘These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking fires or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal.
When they have obtained food they continue to meditate in the leaf huts.’ ‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented for them.
But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts.
‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’
‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be specifically invented for them.
Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ.
What was reckoned as lesser at that time, these days is reckoned as better.
Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva, no adhammena.
And that, Vāseṭṭha, is how the ancient traditional terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term specifically invented for them.
Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva, no asadisānaṃ, dhammeneva no adhammena.
And that, Vāseṭṭha, is how the ancient traditional term for the circle of merchants was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term specifically invented for them.
Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena.
And that, Vāseṭṭha, is how the ancient traditional term for the circle of workers was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
For principle, Vāseṭṭha, is the best thing about people in both this life and the next.
Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati:
There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking:
Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena.
And that, Vāseṭṭha, is how these four circles were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
An aristocrat, brahmin, merchant, worker, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
An aristocrat, brahmin, merchant, worker, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
An aristocrat, brahmin, merchant, worker, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes nirvana'd in this very life.
Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena.
Any mendicant from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of principle, not without principle.
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.
“Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati;
‘I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi, evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti?
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā … evaṃpaññā … evaṃvihārī … evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’
When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher:
the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
By these a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Etadānuttariyaṃ, bhante, kusalesu dhammesu.
This is unsurpassable when it comes to skillful qualities.
The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities.
§1.2 – Describing the Sense Fields
1.2. Āyatanapaṇṇattidesanā
1.2. Describing the Sense Fields
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu.
And moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable.
Chayimāni, bhante, ajjhattikabāhirāni āyatanāni.
There are these six interior and exterior sense fields.
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca.
The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.
Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu.
This is unsurpassable when it comes to describing the sense fields.
The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense fields.
§1.3 – The Conception of the Embryo
1.3. Gabbhāvakkantidesanā
1.3. The Conception of the Embryo
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu.
And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable.
Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.
This is unsurpassable when it comes to the conception of the embryo.
Furthermore, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand:
Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
One freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of the teachings, a follower by faith.
Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.
This is unsurpassable when it comes to the description of individuals.
§1.7 – Kinds of Striving
1.7. Padhānadesanā
1.7. Kinds of Striving
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu.
And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable.
There are these seven awakening factors: the awakening factors of remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity.
Etadānuttariyaṃ, bhante, padhānesu.
This is unsurpassable when it comes to the kinds of striving.
§1.8 – Ways of Practice
1.8. Paṭipadādesanā
1.8. Ways of Practice
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu.
And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable.
Of these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow.
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti.
The painful practice with swift insight is said to be inferior because it’s painful.
Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca.
The pleasant practice with slow insight is said to be inferior because it’s slow.
This is unsurpassable when it comes to the ways of practice.
Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.
Etadānuttariyaṃ, bhante, paṭipadāsu.
§1.9 – Behavior in Speech
1.9. Bhassasamācārādidesanā
1.9. Behavior in Speech
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre.
And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable.
Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho;
It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win.
mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena.
They speak only wise counsel, valuable and timely.
Etadānuttariyaṃ, bhante, bhassasamācāre.
This is unsurpassable when it comes to behavior in speech.
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre.
And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable.
Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca.
It’s when someone is honest and faithful. They don’t use deception, flattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are rememberful and self-disciplined.
Etadānuttariyaṃ, bhante, purisasīlasamācāre.
This is unsurpassable when it comes to a person’s ethical behavior.
§1.10 – Responsiveness to Instruction
1.10. Anusāsanavidhādesanā
1.10. Responsiveness to Instruction
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu.
And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable.
Catasso imā, bhante, anusāsanavidhā—
There are these four degrees of responsiveness to instruction.
‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’
‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be nirvana'd there, and are not liable to return from that world.’
‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’
Etadānuttariyaṃ, bhante, anusāsanavidhāsu.
This is unsurpassable when it comes to the different degrees of responsiveness to instruction.
§1.11 – The Knowledge and Freedom of Others
1.11. Parapuggalavimuttiñāṇadesanā
1.11. The Knowledge and Freedom of Others
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe.
And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable.
‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’
‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be nirvana'd there, and are not liable to return from that world.’
‘This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’
Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.
This is unsurpassable when it comes to the knowledge and freedom of other individuals.
§1.12 – Eternalism
1.12. Sassatavādadesanā
1.12. Eternalism
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu.
And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable.
Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect many hundreds of thousands of past lives,
‘atītampāhaṃ addhānaṃ jānāmi—saṃvaṭṭi vā loko vivaṭṭi vāti.
‘I know that in the past the cosmos expanded or contracted.
Anāgataṃpāhaṃ addhānaṃ jānāmi—saṃvaṭṭissati vā loko vivaṭṭissati vāti.
I don’t know whether in the future the cosmos will expand or contract.
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.
The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos,
Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos,
Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
with features and details.
So evamāha:
They say:
‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti;
‘I know that in the past the cosmos expanded or contracted.
anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti.
I don’t know whether in the future the cosmos will expand or contract.
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.
The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.
They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Ayaṃ tatiyo sassatavādo,
This is the third eternalist doctrine.
etadānuttariyaṃ, bhante, sassatavādesu.
This is unsurpassable when it comes to eternalist doctrines.
❧
§1.13 – Recollecting Past Lives
1.13. Pubbenivāsānussatiñāṇadesanā
1.13. Recollecting Past Lives
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe.
And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable.
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their 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:
‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Still, no matter what incarnation they have previously been reborn in—whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient—
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn
—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.
This is unsurpassable when it comes to the knowledge of death and rebirth.
§1.15 – Psychic Powers
1.15. Iddhividhadesanā
1.15. Psychic Powers
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu.
And moreover, sir, how the Buddha teaches psychic power is unsurpassable.
It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they wield the many kinds of psychic power:
multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.
The Buddha has achieved what should be achieved by a faithful person of good family by being energetic and strong, by manly strength, energy, vigor, and exertion.
Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ.
The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortification, which is painful, ignoble, and pointless.
‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’
‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’
But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’
“It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’
Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.
“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.”
28.2 – Incredible and Amazing
2. Acchariyaabbhuta
2. Incredible and Amazing
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:
When he had spoken, Venerable Udāyī said to the Buddha:
Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words:
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.
“That’s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito,
Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati.
A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.
So evamassa vacanīyo:
You should say this to them:
‘tassa te, āvuso, lābhā, tassa te suladdhaṃ,
‘You’re fortunate, reverend, you’re so very fortunate!
satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito.
For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’
It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito,
Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.
So evamassa vacanīyo:
You should say this to them:
‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito.
‘It’s your loss, reverend, it’s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’
It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
❧
29.2 – The Teaching of the Awakened
2. Sammāsambuddhappaveditadhammavinaya
2. The Teaching of the Awakened
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito,
Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati.
A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.
So evamassa vacanīyo:
You should say this to them:
‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.
‘It’s your loss, reverend, it’s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito,
Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.
So evamassa vacanīyo:
You should say this to them:
‘tassa te, āvuso, lābhā, tassa te suladdhaṃ,
‘You’re fortunate, reverend, you’re so very fortunate!
satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.
For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
29.3 – When Disciples Have Regrets
3. Sāvakānutappasatthu
3. When Disciples Have Regrets
Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito,
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
But the disciples haven’t inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
When such a teacher has passed away the disciples are tormented by regrets.
Taṃ kissa hetu?
Why is that?
‘Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we didn’t inquire about the meaning, and the spiritual practice was not fully disclosed to us.
When such a teacher has passed away the disciples are tormented by regrets.
29.4 – When Disciples Have No Regrets
4. Sāvakānanutappasatthu
4. When Disciples Have No Regrets
Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
The disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
When such a teacher has passed away the disciples are free of regrets.
29.5 – On the Incomplete Spiritual Path, Etc.
5. Brahmacariyaaparipūrādikathā
5. On the Incomplete Spiritual Path, Etc.
Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life.
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
But when a spiritual path possesses those factors and the teacher is senior,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
then that spiritual path is complete in that respect.
Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary,
who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
Then that spiritual path is incomplete in that respect.
upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ … pe …
There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans …
brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ.
the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame.
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.
Then that spiritual path is incomplete in that respect.
and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
then that spiritual path is complete in that respect.
I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.
The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
My disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material possessions and fame like the mendicant Saṅgha.
it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded,
Idameva taṃ sammā vadamāno vadeyya:
it’s of this spiritual path that this should be said.
‘sabbākārasampannaṃ … pe … suppakāsitan’ti.
Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati:
Uddaka, son of Rāma, used to say:
‘passaṃ na passatī’ti.
‘Seeing, one does not see.’
Kiñca passaṃ na passatīti?
But seeing what does one not see?
Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati.
You can see the blade of a well-sharpened razor, but not the edge.
One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded.
Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati.
One does not see this: anything that, were it to be removed, would make it purer.
Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati.
One does not see this: anything that, were it to be added, would make it more complete.
So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
They are the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Ime kho te, cunda, dhammā mayā abhiññā desitā.
These are the things I have taught from my own direct knowledge.
Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without fighting, were to recite the teaching in the Saṅgha.
Tatra ce tumhākaṃ evamassa:
Now, you might think:
‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.
‘This venerable misconstrues the meaning and mistakes the phrasing.’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say:
‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.
Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so
I have allowed alms-food for you that suffices
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.
only to continue and sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.
Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṃ vo so
I have allowed medicines and supplies for the sick for you that suffice
Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
For there are many different kinds of indulgence in pleasure.’
Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.
Ayaṃ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.
Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Furthermore, as the directed-thought and evaluation are stilled, a mendicant enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation.
Ayaṃ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.
Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant 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.’
Ayaṃ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.
Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimity and remembering.
Ayaṃ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.
These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering.
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become nirvana'd there, not liable to return from that world.
Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
‘Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ.
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.
A mendicant who is perfected can’t transgress in these nine respects.’
‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā.
Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.
And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’.
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by the Realized One.
From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully nirvana'd—through the natural principle of nirvana, without anything left over—everything he speaks, says, and expresses is real, not otherwise.
In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power.
‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākatan’ti.
‘Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. That’s why it hasn’t been declared by the Buddha.’
‘What has been declared by the Buddha is this: “This is suffering”—“This is the origin of suffering”—“This is the cessation of suffering”—“This is the practice that leads to the cessation of suffering.”’
‘Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. That’s why it has been declared by the Buddha.’
29.15 – Views of the Past
15. Pubbantasahagatadiṭṭhinissaya
15. Views of the Past
Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
Cunda, I have explained to you as they should be explained the views that some rely on regarding the past.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?
Shall I explain them to you in the wrong way?
Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
I have explained to you as they should be explained the views that some rely on regarding the future.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?
Shall I explain them to you in the wrong way?
Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
What are the views that some rely on regarding the past?
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?
If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly undertook and persisted in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.
Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm.
There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
So tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.
When he passed away from there and came back to this state of existence he obtained this mark of a great man:
After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword.
He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:
“Sacce ca dhamme ca dame ca saṃyame,
“Truth, principle, self-control, and restraint;
Soceyyasīlālayuposathesu ca;
purity, precepts, and observing the sabbath;
Dāne ahiṃsāya asāhase rato,
giving, harmlessness, delighting in non-violence—
Daḷhaṃ samādāya samattamācari.
firmly undertaking these things, he lived accordingly.
He brought happiness to many people, dispelling threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings.
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.
When he came back to this state of existence he obtained this mark:
of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
He’s long lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life before his time.
Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:
“Māraṇavadhabhayattano viditvā,
“Realizing for himself the horrors of death,
Paṭivirato paraṃ māraṇāyahosi;
he refrained from killing other creatures.
Tena sucaritena saggamagamā,
By that good conduct he went to heaven,
Sukataphalavipākamanubhosi.
where he enjoyed the fruit of deeds well done.
Caviya punaridhāgato samāno,
Passing away, on his return to here,
Paṭilabhati idha tīṇi lakkhaṇāni;
he obtained these three marks:
Bhavati vipuladīghapāsaṇhiko,
his projecting heels are full and long,
Brahmāva suju subho sujātagatto.
and he’s straight, beautiful, and well-formed, like Brahmā.
Subhujo susu susaṇṭhito sujāto,
Fair of limb, youthful, of good posture and breeding,
Mudutalunaṅguliyassa honti;
his fingers are soft and tender and long.
Dīghā tībhi purisavaraggalakkhaṇehi,
By these three marks of an excellent man,
Cirayapanāya kumāramādisanti.
they indicated that the prince’s life would be long:
His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā’ti.
‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.
When he came back to this state of existence he obtained this mark:
Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati.
he has delicate skin, so delicate that dust and dirt don’t stick to his body.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom.
Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:
“Pure puratthā purimāsu jātisu,
“In olden days, in past lives,
Aññātukāmo paripucchitā ahu;
eager to understand, he asked questions.
Sussūsitā pabbajitaṃ upāsitā,
Keen to learn, he waited on renunciates,
Atthantaro atthakathaṃ nisāmayi.
heeding their explanation with pure intent.
Paññāpaṭilābhagatena kammunā,
Due to that deed of acquiring wisdom,
Manussabhūto sukhumacchavī ahu;
as a human being his skin is delicate.
Byākaṃsu uppādanimittakovidā,
At his birth the soothsayers expert in signs prophesied:
Sukhumāni atthāni avecca dakkhiti.
‘He’ll discern delicate matters.’
Sace na pabbajjamupeti tādiso,
If he doesn’t choose the life gone forth,
Vatteti cakkaṃ pathaviṃ pasāsati;
he’ll roll the wheel and rule the land.
Atthānusiṭṭhīsu pariggahesu ca,
Among those with material possessions who have been educated,
Na tena seyyo sadiso ca vijjati.
none equal or better than him is found.
Sace ca pabbajjamupeti tādiso,
But if he chooses the life gone forth,
Nekkhammachandābhirato vicakkhaṇo;
seeing clearly, loving renunciation,
Paññāvisiṭṭhaṃ labhate anuttaraṃ,
gaining wisdom that’s supreme and eminent,
Pappoti bodhiṃ varabhūrimedhaso”ti.
the one of superb, vast intelligence attains awakening.”
He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing.
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati—
When he came back to this state of existence he obtained this mark:
kosohitavatthaguyho hoti.
his private parts are retracted.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
He regarded the gathered population equally. He knew what they had in common and what was their own. He knew each person, and he knew the distinctions between people.
He is rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
‘How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?’
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained these three marks:
Sīhapubbaddhakāyo ca hoti citantaraṃso ca samavaṭṭakkhandho ca.
his chest is like that of a lion; the gap between the shoulder-blades is filled in; and his torso is cylindrical.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?
And what does he obtain as king?
Aparihānadhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi, na parihāyati sabbasampattiyā.
He’s not liable to decline. He doesn’t decline in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin. He doesn’t decline in any of his accomplishments.
Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.
buddho samāno kiṃ labhati?
And what does he obtain as Buddha?
Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā.
He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments.
Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:
“Saddhāya sīlena sutena buddhiyā,
“His wish was this: ‘How may others not decline
Cāgena dhammena bahūhi sādhuhi;
in faith, ethics, learning, and intelligence,
Dhanena dhaññena ca khettavatthunā,
in generosity, teachings, and much good else,
Puttehi dārehi catuppadehi ca.
in coin and corn, fields and lands,
Ñātīhi mittehi ca bandhavehi ca,
in children, partners, and livestock,
Balena vaṇṇena sukhena cūbhayaṃ;
in family, friends, and kin,
Kathaṃ na hāyeyyuṃ pareti icchati,
in health, and both beauty and happiness?’
Atthassa middhī ca panābhikaṅkhati.
And so he ever desired their success.
Sa sīhapubbaddhasusaṇṭhito ahu,
His chest was full like that of a lion,
Samavaṭṭakhandho ca citantaraṃso;
his shoulder-gap filled in, and torso cylindrical.
He would never hurt any sentient being with fists, stones, rods, or swords.
So tassa kammassa kaṭattā upacitattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo.
When he came back to this state of existence he obtained this mark: he has an excellent sense of taste. Taste-buds are produced in the throat for the tongue-tip and dispersed evenly.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
“Mendicants, in some past lives the Realized One was reborn as a human being.
na ca visaṭaṃ, na ca visāci, na ca pana viceyya pekkhitā, ujuṃ tathā pasaṭamujumano, piyacakkhunā bahujanaṃ udikkhitā ahosi.
When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes.
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained these two marks:
Abhinīlanetto ca hoti gopakhumo ca.
his eyes are deep blue, and he has eyelashes like a cow’s.
So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati—
When he came back to this state of existence he obtained this mark:
uṇhīsasīso hoti.
his head is shaped like a turban.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
He has many close adherents among the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained these two marks:
Cattālīsadanto ca hoti aviraḷadanto ca.
he has forty teeth, and his teeth have no gaps.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
He refrained from harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
So tassa kammassa kaṭattā upacitattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained these two marks:
Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī.
he has a large tongue, and the voice of Brahmā, like a cuckoo’s call.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial.
So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati,
When he came back to this state of existence he obtained this mark:
sīhahanu hoti.
his jaw is like that of a lion.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:
“Na samphappalāpaṃ na muddhataṃ,
“Neither nonsensical nor silly,
Avikiṇṇavacanabyappatho ahosi;
his way of speaking was never loose.
Ahitamapi ca apanudi,
He rejected what was useless,
Hitamapi ca bahujanasukhañca abhaṇi.
and spoke for the welfare and happiness of the people.
Taṃ katvā ito cuto divamupapajji,
So doing he passed from here to be reborn in heaven,
Sukataphalavipākamanubhosi;
where he enjoyed the fruit of deeds well done.
Caviya punaridhāgato samāno,
Passing away, on his return to here,
Dvidugamavaratarahanuttamalattha.
he gained a jaw like the finest of beasts.
Rājā hoti suduppadhaṃsiyo,
He became a king so very hard to defeat,
Manujindo manujādhipati mahānubhāvo;
a mighty lord and ruler of men.
Tidivapuravarasamo bhavati,
He was equal to the best in the city of the Thirty-Three,
He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm.
There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
So tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca.
When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white.
Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword.
His retinue is pure. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Now at that time the householder’s son Sigālaka rose early and left Rājagaha. With his clothes and hair all wet, he raised his joined palms to revere the quarters—
Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my joined palms to revere the quarters—
“Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṃ na karoti, cha ca bhogānaṃ apāyamukhāni na sevati, so evaṃ cuddasa pāpakāpagato chaddisāpaṭicchādī
“Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six quarters covered.
ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko āraddho hoti paro ca loko.
They’re practicing to win in both worlds, and they succeed in this world and the next.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Habitually engaging in the following things is a drain on wealth: drinking alcohol; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness.
31.5 – Six Drawbacks of Drinking
5. Surāmerayassa cha ādīnavā
5. Six Drawbacks of Drinking
Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.
There are these six drawbacks of habitually drinking alcohol.
Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering.
Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.
These are the six drawbacks of roaming the streets at night.
31.7 – Six Drawbacks of Festivals
7. Samajjābhicaraṇassa cha ādīnavā
7. Six Drawbacks of Festivals
Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe.
There are these six drawbacks of frequenting festivals.
Kva naccaṃ, kva gītaṃ, kva vāditaṃ, kva akkhānaṃ, kva pāṇissaraṃ, kva kumbhathunanti.
You’re always thinking: ‘Where’s the dancing? Where’s the singing? Where’s the music? Where are the stories? Where’s the applause? Where are the kettle-drums?’
Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe.
These are the six drawbacks of frequenting festivals.
31.8 – Six Drawbacks of Gambling
8. Jūtappamādassa cha ādīnavā
8. Six Drawbacks of Gambling
Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge.
There are these six drawbacks of habitually gambling.
Victory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler’s word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think:
‘This individual is a gambler—they’re not able to support a partner.’
Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge.
These are the six drawbacks of habitually gambling.
31.9 – Six Drawbacks of Bad Friends
9. Pāpamittatāya cha ādīnavā
9. Six Drawbacks of Bad Friends
Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge.
There are these six drawbacks of bad friends.
Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā.
You become friends and companions with those who are scoundrels, drunkards, addicts, frauds, swindlers, and thugs.
Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge.
These are the six drawbacks of bad friends.
31.10 – Six Drawbacks of Laziness
10. Ālasyassa cha ādīnavā
10. Six Drawbacks of Laziness
Cha khome, gahapatiputta, ādīnavā ālasyānuyoge.
There are these six drawbacks of habitual laziness.
Atisītanti kammaṃ na karoti, atiuṇhanti kammaṃ na karoti, atisāyanti kammaṃ na karoti, atipātoti kammaṃ na karoti, atichātosmīti kammaṃ na karoti, atidhātosmīti kammaṃ na karoti.
You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’
They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune.
They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something needs doing, they supply you with twice the money you need.
parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above.
‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family traditions. I’ll take care of the inheritance. When they have passed away, I’ll make an offering on their behalf.’
They make sure they’re well trained and well educated. They clearly explain all the knowledge of the profession. They introduce them to their friends and colleagues. They provide protection in every region.
by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing sovereignty to her, and by presenting her with adornments.
A wife served by her husband in these five ways shows compassion to him in five ways.
susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu.
She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She protects his earnings. She’s expert and tireless in all her duties.
They guard them when they’re negligent. They guard their property when they’re negligent. They keep them safe in times of danger. They don’t abandon them in times of trouble. They honor their descendants.
They keep them from doing bad. They support them in doing good. They think of them with kindly thoughts. They teach them what they do not know. They clarify what they’ve already learned. They explain the path to heaven.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Then, late at night, the Four Great Kings—with large armies of spirits, fairies, goblins, and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side.
Before sitting down to one side, some spirits bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Sir, there are disciples of the Buddha who frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.
Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā.
There dwell high spirits who have no confidence in the Buddha’s dispensation.
To give them confidence, may the Buddha please learn the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.”
If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons—
Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā.
that non-human will receive no homage or respect in any village or town.
Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā.
And they will receive no ground or dwelling in my capital of Ālakamandā.
Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ.
Nor will they get to go to the conference of the spirits.
If any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons—approaches a monk, nun, layman, or laywoman while walking, standing, sitting, or lying down,
‘This spirit’s got me! This spirit’s entered me! This spirit’s annoying me! This spirit’s harassing me! This spirit’s hurting me! This spirit’s harming me! This spirit won’t let me go!’
Then the Four Great Kings got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.
And before the other spirits present vanished, some bowed and respectfully circled the Buddha, keeping him on their right side, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Paṭhamabhāṇavāro niṭṭhito.
The first recitation section is finished.
end of section [32.1 - The First Recitation Section]❧
At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.
Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.
Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all.
“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any person at all.
Then, knowing that the Buddha had accepted, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,
Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.
The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti.
Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words:
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Atha kho āyasmā sāriputto bhikkhū āmantesi:
Then Sāriputta told the mendicants about these things. He went on to say:
“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamo eko dhammo?
What are the teachings grouped by one?
Sabbe sattā āhāraṭṭhitikā.
‘All sentient beings are sustained by food.’
Sabbe sattā saṅkhāraṭṭhitikā.
‘All sentient beings are sustained by conditions.’
These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
33.2 – Twos
2. Duka
2. Twos
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.
There are teachings grouped by two that have been rightly explained by the Buddha.
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.
There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create.
There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. (4)
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Catasso samādhibhāvanā.
Four ways of developing undistractible-lucidity further.
A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion …
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Cattāro ariyavaṃsā.
Four noble traditions.
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.
A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.1)
A mendicant who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.
Furthermore, a mendicant is content with any kind of alms-food …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.2)
Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.
Furthermore, a mendicant is content with any kind of lodgings …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.3)
Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.4)
A mendicant who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
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 its restraint.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get caught up in the features and details.
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.
It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
It’s when a mendicant develops the awakening factors of remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
It’s when a mendicant preserves a meditation subject that’s a fine basis of undistractible-lucidity: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in the teaching:
‘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.’
‘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.’
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.
As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures.
vedanūpāyaṃ vā āvuso …
Or consciousness remains involved with feeling …
saññūpāyaṃ vā, āvuso … pe …
Or consciousness remains involved with perception …
Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.
painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.
There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.
Cattāri kammāni—
Four deeds.
atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ.
There are deeds that are dark with dark result.
Atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ.
There are deeds that are bright with bright result.
Atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.
There are deeds that are dark and bright with dark and bright result.
Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Cattāro attabhāvapaṭilābhā.
Four kinds of reincarnation.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
There is a reincarnation where only one’s own intention is effective, not that of others.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
There is a reincarnation where only the intention of others is effective, not one’s own.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
There is a reincarnation where both one’s own and others’ intentions are effective.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. (38)
There is a reincarnation where neither one’s own nor others’ intentions are effective.
Catasso dakkhiṇāvisuddhiyo.
Four ways of purifying a teacher’s offering.
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
There’s an offering to a teacher that’s purified by the giver, not the recipient.
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
There’s an offering to a teacher that’s purified by the recipient, not the giver.
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
There’s an offering to a teacher that’s purified by neither the giver nor the recipient.
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. (39)
There’s an offering to a teacher that’s purified by both the giver and the recipient.
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.
It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Pañca ādīnavā dussīlassa sīlavipattiyā.
Five drawbacks for an unethical person because of their failure in ethics.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
one who is nirvana'd in-between one life and the next, one who is nirvana'd upon landing, one who is nirvana'd without extra effort, one who is nirvana'd with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
Pañca cetokhilā.
Five kinds of emotional barrenness.
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.
Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.
Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati … pe …
Furthermore, a mendicant has doubts about the teaching …
They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ paṭhamaṃ vimuttāyatanaṃ. (25.1)
This is the first opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti … pe …
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti … pe …
Or the mendicant recites the teaching in detail as they learned and memorized it. …
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati … pe …
Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
Or a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;
These are the teachings grouped by five that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.3)
This too is a warm-hearted quality.
Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.4)
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.5)
They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
earth, water, fire, air, space, and consciousness.
§6.17 – Six elements of escape.
Cha nissaraṇiyā dhātuyo.
Six elements of escape.
Idhāvuso, bhikkhu evaṃ vadeyya:
Take a mendicant who says:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
For it is the heart’s release by love that is the escape from ill will.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti,
Yet somehow the thought of harming still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti,
Yet somehow negativity still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the heart’s release by rejoicing that is the escape from negativity.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow desire still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the heart’s release by equanimity that is the escape from desire.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.
Yet somehow my consciousness still follows after signs.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
For it is the signless release of the heart that is the escape from all signs.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi,
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;
These are the teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith.
Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;
These are the teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Aṭṭha kusītavatthūni.
Eight grounds for laziness.
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.
Firstly, a mendicant has some work to do.
Tassa evaṃ hoti:
They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ aṭṭhamaṃ kusītavatthu. (4)
This is the eighth ground for laziness.
Aṭṭha ārambhavatthūni.
Eight grounds for arousing energy.
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.
Firstly, a mendicant has some work to do.
Tassa evaṃ hoti:
They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ aṭṭhamaṃ ārambhavatthu. (5)
This is the eighth ground for arousing energy.
Aṭṭha dānavatthūni.
Eight reasons to give.
Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dānan’ti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātun’ti dānaṃ deti, ‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti.
A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Aṭṭha lokadhammā—
Eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. (9)
gain and loss, fame and disgrace, praise and blame, pleasure and pain.
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṃ navamo sattāvāso. (3)
This is the ninth abode of sentient beings.
Nava akkhaṇā asamayā brahmacariyavāsāya.
Nine lost opportunities for spiritual practice.
Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
Ayañca puggalo nirayaṃ upapanno hoti.
But a person has been reborn in hell.
Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the first lost opportunity for spiritual practice.
Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Furthermore, a Realized One has arisen in the world.
Ayañca puggalo tiracchānayoniṃ upapanno hoti.
But a person has been reborn in the animal realm.
Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the second lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
pettivisayaṃ upapanno hoti.
But a person has been reborn in the ghost realm.
Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.
This is the third lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
asurakāyaṃ upapanno hoti.
But a person has been reborn among the demons.
Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.
This is the fourth lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.
But a person has been reborn in one of the long-lived orders of gods.
Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.
This is the fifth lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.
This is the seventh lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said.
Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.
Puna caparaṃ, āvuso, tathāgato ca loke na uppanno hoti arahaṃ sammāsambuddho,
Furthermore, a Realized One has arisen in the world.
dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Firstly, a mendicant 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.
Furthermore, a mendicant is 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.
Yaṃpāvuso, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā.
Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ … pe … alaṃ saṃvidhātuṃ.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Yaṃpāvuso, bhikkhu āraddhavīriyo viharati … pe … anikkhittadhuro kusalesu dhammesu.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yaṃpāvuso, bhikkhu paññavā hoti … pe … sammādukkhakkhayagāminiyā.
killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.
‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.
an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.
Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.
You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.
Katamo eko dhammo bahukāro?
What one thing is helpful?
Appamādo kusalesu dhammesu.
Diligence in skillful qualities.
Ayaṃ eko dhammo bahukāro. (1)
Katamo eko dhammo bhāvetabbo?
What one thing should be developed?
Kāyagatāsati sātasahagatā.
remembering of the body that is full of pleasure.
Ayaṃ eko dhammo bhāvetabbo. (2)
Katamo eko dhammo pariññeyyo?
What one thing should be completely understood?
Phasso sāsavo upādāniyo.
Contact, which is accompanied by defilements and is prone to being grasped.
Ayaṃ eko dhammo pariññeyyo. (3)
Katamo eko dhammo pahātabbo?
What one thing should be given up?
Asmimāno.
The conceit ‘I am’.
Ayaṃ eko dhammo pahātabbo. (4)
Katamo eko dhammo hānabhāgiyo?
What one thing makes things worse?
Ayoniso manasikāro.
Improper attention.
Ayaṃ eko dhammo hānabhāgiyo. (5)
Katamo eko dhammo visesabhāgiyo?
What one thing leads to distinction?
Yoniso manasikāro.
Proper attention.
Ayaṃ eko dhammo visesabhāgiyo. (6)
Katamo eko dhammo duppaṭivijjho?
What one thing is hard to comprehend?
Ānantariko cetosamādhi.
The heart’s undistractible-lucidity of immediate result.
So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
❧
34.2 – Groups of Two
2. Dve dhammā
2. Groups of Two
Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.
Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.
Katame dve dhammā bahukārā?
What two things are helpful?
Sati ca sampajaññañca.
remembering and situational awareness.
Ime dve dhammā bahukārā. (1)
Katame dve dhammā bhāvetabbā?
What two things should be developed?
Samatho ca vipassanā ca.
Serenity and discernment.
Ime dve dhammā bhāvetabbā. (2)
Katame dve dhammā pariññeyyā?
What two things should be completely understood?
Nāmañca rūpañca.
Name and form.
Ime dve dhammā pariññeyyā. (3)
Katame dve dhammā pahātabbā?
What two things should be given up?
Avijjā ca bhavataṇhā ca.
Ignorance and craving for continued existence.
Ime dve dhammā pahātabbā. (4)
Katame dve dhammā hānabhāgiyā?
What two things make things worse?
Dovacassatā ca pāpamittatā ca.
Being hard to admonish and having bad friends.
Ime dve dhammā hānabhāgiyā. (5)
Katame dve dhammā visesabhāgiyā?
What two things lead to distinction?
Sovacassatā ca kalyāṇamittatā ca.
Being easy to admonish and having good friends.
Ime dve dhammā visesabhāgiyā. (6)
Katame dve dhammā duppaṭivijjhā?
What two things are hard to comprehend?
Yo ca hetu yo ca paccayo sattānaṃ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṃ visuddhiyā.
What are the causes and conditions for the corruption of sentient beings, and what are the causes and conditions for the purification of sentient beings.
Ime dve dhammā duppaṭivijjhā. (7)
Katame dve dhammā uppādetabbā?
What two things should be produced?
Dve ñāṇāni—
Two knowledges:
khaye ñāṇaṃ, anuppāde ñāṇaṃ.
knowledge of ending, and knowledge of non-arising.
Ime dve dhammā uppādetabbā. (8)
Katame dve dhammā abhiññeyyā?
What two things should be directly known?
Dve dhātuyo—
Two elements:
saṅkhatā ca dhātu asaṅkhatā ca dhātu.
the conditioned element and the unconditioned element.
Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
undistractible-lucidity liable to decline, stable undistractible-lucidity, undistractible-lucidity that leads to distinction, and undistractible-lucidity that leads to penetration.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ paṭhamaṃ vimuttāyatanaṃ. (9.1)
This is the first opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.
yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ dutiyaṃ vimuttāyatanaṃ. (9.2)
This is the second opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it.
Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching.
Api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.
But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it.
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
But a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.
That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.
Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (1.4)
Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
For it is the heart’s release by love that is the escape from ill will.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow the thought of harming still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi … pe …
For it is the signless release of the heart that is the escape from all signs.’
Idha panāvuso, bhikkhu evaṃ vadeyya:
Take another mendicant who says:
‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi,
‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.
Yet somehow the dart of doubt and indecision still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca. (10.2)
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
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.
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.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. …
There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.
It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.
When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘idaṃ, bhante, kathaṃ?
‘Why, sir, does it say this?
Imassa ko attho’ti?
What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Furthermore, a mendicant 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.
Furthermore, a mendicant is 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.
Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ ...
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ ...
Firstly, a mendicant has some work to do. They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’ ...
‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ ...
Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …
‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ aṭṭhamaṃ ārambhavatthu.
This is the eighth ground for arousing energy.
Ime aṭṭha dhammā visesabhāgiyā. (6.8)
Katame aṭṭha dhammā duppaṭivijjhā?
What eight things are hard to comprehend?
Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.
Eight lost opportunities for spiritual practice.
Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.
Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
This is the seventh lost opportunity for spiritual practice.
Puna caparaṃ … pe …
Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.
But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as announced by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.
This is the eighth lost opportunity for spiritual practice.
Ime aṭṭha dhammā duppaṭivijjhā. (7.8)
Katame aṭṭha dhammā uppādetabbā?
What eight things should be produced?
Aṭṭha mahāpurisavitakkā—
Eight thoughts of a great man.
appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa.
‘This teaching is for those of few wishes, not those of many wishes.
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Nine things rooted in proper attention. When you attend properly, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd. When your mind is undistractify-&-lucidifyd, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.
The factors of trying to be pure in ethics, mind, view, going beyond doubt, knowledge and vision of the variety of paths, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
Ime nava dhammā bhāvetabbā. (2)
Katame nava dhammā pariññeyyā?
What nine things should be completely understood?
Nava sattāvāsā—
Nine abodes of sentient beings.
santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, fights, accusations, divisive speech, and lies.
Ime nava dhammā pahātabbā. (4)
Katame nava dhammā hānabhāgiyā?
What nine things make things worse?
Nava āghātavatthūni:
Nine grounds for resentment.
‘anatthaṃ me acarī’ti āghātaṃ bandhati,
Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati,
Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;
‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati … pe …
‘They did wrong by someone I love’ …
‘anatthaṃ caratī’ti āghātaṃ bandhati … pe …
‘They are doing wrong by someone I love’ …
‘anatthaṃ carissatī’ti āghātaṃ bandhati;
‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati … pe …
‘They helped someone I dislike’ …
‘atthaṃ caratī’ti āghātaṃ bandhati … pe …
‘They are helping someone I dislike’ …
‘atthaṃ carissatī’ti āghātaṃ bandhati.
Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Ime nava dhammā hānabhāgiyā. (5)
Katame nava dhammā visesabhāgiyā?
What nine things lead to distinction?
Nava āghātapaṭivinayā:
Nine methods to get rid of resentment.
‘anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
Thinking: ‘They are doing wrong to me …’ …
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;
Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna …
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
second jhāna …
Pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
third jhāna …
Sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.
fourth jhāna.
Sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
end of section [34.9 - Groups of Nine]❧
34.10 – Groups of Ten
10. Dasa dhammā
10. Groups of Ten
Dasa dhammā bahukārā … pe … dasa dhammā sacchikātabbā.
Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized.
First, a mendicant 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.
Yaṃpāvuso, bhikkhu sīlavā hoti … pe … sikkhati sikkhāpadesu.
Ayampi dhammo nāthakaraṇo. (1.1)
This is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu bahussuto … pe … diṭṭhiyā suppaṭividdhā.
Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno … pe …
āyatiṃ anuppādadhammo’ti pajānāti.
‘Moho me pahīno … pe …
āyatiṃ anuppādadhammo’ti pajānāti.
Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.
That’s how a mendicant’s mind is well freed by wisdom.
the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
Ime dasa dhammā uppādetabbā. (8)
Katame dasa dhammā abhiññeyyā?
What ten things should be directly known?
Dasa nijjaravatthūni—
Ten grounds for wearing away.
sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.
For one of right view, wrong view is worn away.
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.
And the many bad, unskillful qualities that arise because of wrong view are worn away.
Sammāsaṅkappassa micchāsaṅkappo … pe …
For one of right intention, wrong intention is worn away. …
sammāvācassa micchāvācā …
For one of right speech, wrong speech is worn away. …
sammākammantassa micchākammanto …
For one of right action, wrong action is worn away. …
sammāājīvassa micchāājīvo …
For one of right livelihood, wrong livelihood is worn away. …
sammāvāyāmassa micchāvāyāmo …
For one of right effort, wrong effort is worn away. …
sammāsatissa micchāsati …
For one of right remembering, wrong remembering is worn away. …
sammāsamādhissa micchāsamādhi …
For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away. …
sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti.
For one of right knowledge, wrong knowledge is worn away. …
Sammāvimuttissa micchāvimutti nijjiṇṇā hoti.
For one of right freedom, wrong freedom is worn away.
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.
And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom.
