36 – MN 36 Mahā-saccaka: Longer Discourse With Saccaka

	(derived from B. Sujato 2018/12)
Mahāsaccakasutta	The Longer Discourse With Saccaka
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo.	Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.
Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.	Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood.
Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ.	Venerable Ānanda saw him coming off in the distance,
Disvāna bhagavantaṃ etadavoca:	and said to the Buddha:
“ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.	“Saccaka, the son of Jain parents, is coming. He’s a debater and clever speaker regarded as holy by many people.
Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṃghassa.	He wants to discredit the Buddha, The Dharma, and the Saṅgha.
Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā”ti.	Please, sir, sit for a moment out of compassion.”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out.
Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	Then Saccaka 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:

36.1 (What is developed body and mind?)

36.1.1 (outsider un/developed body & mind)

“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ.	“Master Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind.
Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ.	They experience painful physical feelings.
Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ.	This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.
Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati.	Their mind was subject to the body, and the body had power over it.
Taṃ kissa hetu?	Why is that?
Abhāvitattā cittassa.	Because their mind was not developed.
Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ.	There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance.
Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ.	They experience painful mental feelings.
Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ.	This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.
Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati.	Their body was subject to the mind, and the mind had power over it.
Taṃ kissa hetu?	Why is that?
Abhāvitattā kāyassa.	Because their physical endurance was not developed.
Tassa mayhaṃ, bho gotama, evaṃ hoti:	It occurs to me that
‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.	Master Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”

36.1.2 (outsider developed body & mind)

“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?	“But Aggivessana, what have you heard about the development of physical endurance?”
“Seyyathidaṃ—	“Take, for example,
nando vaccho, kiso saṅkicco, makkhali gosālo—	Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.
etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti,	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.
te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti 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 pivanti.	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.
Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā … pe … sattāgārikā vā honti sattālopikā.	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.
Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti … pe … sattahipi dattīhi yāpenti.	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti … pe … sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.	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.”
“Kiṃ pana te, aggivessana, tāvatakeneva yāpentī”ti?	“But Aggivessana, do they get by on so little?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti.	Sometimes they eat a variety of luxury foods and drink a variety of luxury beverages.
Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.	They gather their body’s strength, build it up, and get fat.”
“Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti.	“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body.
Kinti pana te, aggivessana, cittabhāvanā sutā”ti?	But Aggivessana, what have you heard about development of the mind?”
Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.	When Saccaka was questioned by the Buddha about development of the mind, he was unable to answer.
Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca:	So the Buddha said to Saccaka:
“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā.	“The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training.
Kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi?	And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?
Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca.	Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind,
Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.	“Yes, sir,” replied Saccaka.
Bhagavā etadavoca:	The Buddha said this:

36.1.3 (buddha definition undeveloped body & mind)

“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca?	“And how is someone undeveloped in physical endurance and mind?
Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā.	Take an uneducated ordinary person who has a pleasant feeling.
So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati.	When they experience pleasant feeling they become full of lust for it.
Tassa sā sukhā vedanā nirujjhati.	Then that pleasant feeling ceases.
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.	And when it ceases, a painful feeling arises.
So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.	When they experience painful feeling, they sorrow and pine and lament, beating their breast and falling into confusion.
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa.	Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.
Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.	Someone whose mind is occupied by both pleasant and painful feelings like this is undeveloped in physical endurance and in mind.

36.1.4 (buddha definition developed body & mind)

Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca?	And how is someone developed in physical endurance and mind?
Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā.	Take an educated noble-one's-disciple who has a pleasant feeling.
So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati.	When they experience pleasant feeling they don’t become full of lust for it.
Tassa sā sukhā vedanā nirujjhati.	Then that pleasant feeling ceases.
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.	And when it ceases, painful feeling arises.
So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.	When they experience painful feelings they don’t sorrow or pine or lament, beating their breast and falling into confusion.
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa.	Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.
Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.	Someone whose mind is not occupied by both pleasant and painful feelings like this is developed in physical endurance and in mind.”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.	is developed in physical endurance and in mind.”
“Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā,	“Your words are clearly invasive and intrusive, Aggivessana.
api ca te ahaṃ byākarissāmi.	Nevertheless, I will answer you.
Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatī”ti.	Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”
“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā”ti.	“Surely you must have had feelings so pleasant or so painful that they could occupy your mind?”

36.2 (buddha’s story of asceticism before awakening)

“Kiñhi no siyā, aggivessana?	“How could I not, Aggivessana?
Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I thought:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him:
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this Dharma and training.’
Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:
‘viharatāyasmā,	‘Stay, venerable.
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	this Dharma is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that Dharma.
So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti,	‘It is not solely by mere earned-trust that Āḷāra Kālāma declares: “I realize this Dharma with my own insight, and live having achieved it.”
addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this Dharma.’

36.2.2 (learned samādhi of nothingsness from āḷāra kālāma)

Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this Dharma with your own insight?’
Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.

36.2.4 (outsiders also have 5ind (indria)!)

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;	‘It’s not just Āḷāra Kālāma who has earned-trust,
na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhampatthi vīriyaṃ;	energy,
na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;	rememberfulness,
na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;	undistractible-lucidity,
na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā;	and wisdom; I too have these things.
yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that Dharma with my own insight, and lived having achieved it.
Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend Kālāma, have you realized this Dharma with your own insight up to this point, and declare it having achieved it?’
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.	‘I have, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this Dharma with my own insight up to this point, and live having achieved it.’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi;	So The Dharma that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.
yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi.	The Dharma that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So The Dharma that I know, you know, and The Dharma you know, I know.
Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’
Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘this Dharma doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’
So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this Dharma was inadequate, I left disappointed.

36.2.4 (learned samādhi of neither perception nor non perception from rāma-putta)

So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him:
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this Dharma and training.’
Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca:	Uddaka replied:
‘viharatāyasmā,	‘Stay, venerable.
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	this Dharma is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that Dharma.
So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi.	‘It is not solely by mere earned-trust that Rāma declared: “I realize this Dharma with my own insight, and live having achieved it.”
Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this Dharma.’
Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘kittāvatā no āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this Dharma with his own insight?’
Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;	‘It’s not just Rāma who had earned-trust,
na kho rāmasseva ahosi vīriyaṃ, mayhampatthi vīriyaṃ;	energy,
na kho rāmasseva ahosi sati, mayhampatthi sati;	rememberfulness,
na kho rāmasseva ahosi samādhi, mayhampatthi samādhi;	undistractible-lucidity,
na kho rāmasseva ahosi paññā, mayhampatthi paññā;	and wisdom; I too have these things.
yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’
So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that Dharma with my own insight, and lived having achieved it.
Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘ettāvatā no āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend, had Rāma realized this Dharma with his own insight up to this point, and declared it having achieved it?’
‘Ettāvatā kho āvuso rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.	‘He had, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this Dharma with my own insight up to this point, and live having achieved it.’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi.	The Dharma that Rāma had realized with his own insight, and declared having achieved it, you have realized with your own insight, and live having achieved it. The Dharma that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.
Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi.	So The Dharma that Rāma directly knew, you know, and The Dharma you know, Rāma directly knew.
Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’
Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘this Dharma doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’
So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this Dharma was inadequate, I left disappointed.
So kho ahaṃ, aggivessana, kiṅkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ.	I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ.	There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.	‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’
So kho ahaṃ, aggivessana, tattheva nisīdiṃ	So I sat down right there, thinking:
‘alamidaṃ padhānāyā’ti.	‘This is good enough for meditation.’

36.2.6 (3 similes of fire sticks)

Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.
Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying in water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.
“Taṃ kissa hetu”?	Why not?
“Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ.	Because it’s a green, sappy log, and it’s lying in the water.
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the first example that occurred to me.
Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a second example occurred to me.
Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.
“Taṃ kissa hetu”?	Why not?
“Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ.	Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.
Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.
Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā	This was the second example that occurred to me.
Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a third example occurred to me.
Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ.	Suppose there was a dried up, withered log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?
api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.
“Taṃ kissa hetu”?	Why is that?
“Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti.	Because it’s a dried up, withered log, and it’s lying on dry land far from water.”
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.
Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the third example that occurred to me.
Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

36.2.8 (established mindfulness, unmuddled, but too much energy)

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti.	‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’
So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.	So that’s what I did,
Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	until sweat ran from my armpits.
Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;	It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.
evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.

36.2.10 ([wrong] jhāna of holding the breath)

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I practice the breathless jhāna?’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.	But then winds came out my ears making a loud noise,
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;	like the puffing of a blacksmith’s bellows.
evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.	But then strong winds ground my head,
Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya;	like a strong man was drilling into my head with a sharp point.
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.	But then I got a severe headache,
Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya;	like a strong man was tightening a tough leather strap around my head.
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.	But then strong winds carved up my belly,
Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya;	like an expert butcher or their apprentice was slicing my belly open with a meat cleaver.
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.	But then there was an intense burning in my body,
Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ;	like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.
Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my rememberfulness was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such painful feeling did not occupy my mind.
Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu:	Then some deities saw me and said:
‘kālaṅkato samaṇo gotamo’ti.	‘The ascetic Gotama is dead.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti.	‘He’s not dead, but he’s dying.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, napi kālaṃ karoti, arahaṃ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.	‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

36.2.12 (decrease food intake)

Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti.	‘Why don’t I practice completely cutting off food?’
Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ:	But deities came to me and said:
‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji.	‘Good sir, don’t practice totally cutting off food.
Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti.	If you do, we’ll infuse divine nectar into your pores and you will live on that.’
Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:
‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti.	‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’
So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.	So I dismissed those deities, saying, ‘There’s no need.’
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti.	‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chick peas, or green gram.’
So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ.	So that’s what I did,
Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti.	until my body became extremely emaciated.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.	Due to eating so little, my limbs became like the joints of an eighty year old or a corpse,
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya.	my bottom became like a camel’s hoof,
Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.	my vertebrae stuck out like beads on a string,
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.	and my ribs were as gaunt as the broken-down rafters on an old barn.
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.	Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.	Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.
So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.	Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya.	Due to eating so little, when I tried to urinate or defecate I fell face down right there.
So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti.	Then some people saw me and said: ‘The ascetic Gotama is black.’
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.	Some said: ‘He’s not black, he’s brown.’
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.	Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’
Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.	That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

36.3 (recall first jhāna experience as boy)

Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:
‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo.	‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo.
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo.
Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ.	But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.
Siyā nu kho añño maggo bodhāyā’ti?	Could there be another path to awakening?’
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā.	‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Siyā nu kho eso maggo bodhāyā’ti?	Could that be the path to awakening?’
Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi:	Stemming from that memory came the realization:
‘eseva maggo bodhāyā’ti.	‘That is the path to awakening!’
Tassa mayhaṃ, aggivessana, etadahosi:	Then it occurred to me:
‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti?	‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas?’
Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:
‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.	‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas.’

36.3.2 (eat some food for enough energy to do 4j)

Tassa mayhaṃ, aggivessana, etadahosi:	Then I thought:
‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti.	‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’
So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.	So I ate some solid food.
Tena kho pana maṃ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti:	Now at that time the five monks were attending on me, thinking:
‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti.	‘The ascetic Gotama will tell us of any truth that he realizes.’
Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu:	But when I ate some solid food, they left disappointed in me, saying:
‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.	‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’
So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ.	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.
Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ.	And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness.
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.

36.4 (with imperturbable 4th jhana samadhi, reach 3 higher knowledges)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected my many kinds of past lives, with features and details.
Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;	This was the first knowledge, which I achieved in the first watch of the night.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi … pe …	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā;	This was the second knowledge, which I achieved in the middle watch of the night.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘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.’
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I 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.’
Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā;	This was the third knowledge, which I achieved in the last watch of the night.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is assiduous, ardent, and resolute.
Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.	But even such pleasant feeling did not occupy my mind.

36.5 (Buddha always in samādhi that is jhāna quality after giving dhamma talk)

Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā.	Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,
Apissu maṃ ekameko evaṃ maññati:	and each person thinks
‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti.	that I am teaching the Dhamma especially for them.
Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ;	But it should not be seen like this.
yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti.	The Realized One teaches others only so that they can understand.
So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī”ti.	When that talk is finished, I still, settle, unify, and undistractify-&-lucidify my mind in samādhi internally, using the same meditation subject as a basis of undistractible-lucidity that I used before, which is my usual meditation.”
“Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa.	“I’d believe that of Master Gotama, just like a perfected one, a fully awakened Buddha.
Abhijānāti kho pana bhavaṃ gotamo divā supitā”ti?	But do you ever recall sleeping during the day?”
“Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti.	“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.”
“Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī”ti?	“Some ascetics and brahmins call that a deluded abiding.”
“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā.	“That’s not how to define whether someone is deluded or not.
Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca,	But as to how to define whether someone is deluded or not,
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.	“Yes, sir,” replied Saccaka.
Bhagavā etadavoca:	The Buddha said this:
“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi.	“Whoever has not given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is deluded, I say.
Āsavānañhi, aggivessana, appahānā sammūḷho hoti.	For it’s not giving up the defilements that makes you deluded.
Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi.	Whoever has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.
Āsavānañhi, aggivessana, pahānā asammūḷho hoti.	For it’s giving up the defilements that makes you not deluded.
Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.
Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā;	Just as a palm tree with its crown cut off is incapable of further growth,
evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā”ti.	in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”
Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca:	When he had spoken, Saccaka said to him:
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa.	When Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.
Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā.	I recall taking on Pūraṇa Kassapa in debate.
Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.	He dodged the issue, distracting the discussion with irrelevant points, and displaying irritation, hate, and bitterness.
Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa.	But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.
Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ … pe …	I recall taking on Makkhali Gosāla,
ajitaṃ kesakambalaṃ …	Ajita Kesakambala,
pakudhaṃ kaccāyanaṃ …	Pakudha Kaccāyana,
sañjayaṃ belaṭṭhaputtaṃ …	Sañjaya Belaṭṭhiputta,
nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā.	and Nigaṇṭha Nātaputta in debate.
Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.	They all dodged the issue, distracting the discussion with irrelevant points, and displaying irritation, hate, and bitterness.
Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa.	But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.
Handa ca dāni mayaṃ, bho gotama, gacchāma.	Well, now, Master Gotama, I must go.
Bahukiccā mayaṃ, bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, aggivessana, kālaṃ maññasī”ti.	“Please, Aggivessana, go at your convenience.”
Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.	Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left.

(end of sutta⏹️)

📋 MN 37 Cūḷa-taṇhā-saṅkhaya

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37.1 (Sakka, lord of gods, asks Buddha for brief summary of holy life)

37.2 (Mahāmoggallāna visits heaven to check on Sakka)

37.3 (Mahāmoggallāna shakes the palace to inspire assiduity)

37.4 (Mahāmoggallāna quizzes Sakka on Buddha’s talk)

37.5 (Mahāmoggallāna visits Buddha, Buddha gives same talk again (3rd time))

37 – MN 37 Cūḷa-taṇhā-saṅkhaya: Shorter Discourse on Ending of Craving

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca:	And then Sakka, lord of gods, went up to the Buddha, bowed, stood to one side, and said to him:
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?	“Sir, how do you briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?”

37.1 - (Sakka, lord of gods, asks Buddha for brief summary of holy life)

“Idha, devānaminda, bhikkhuno sutaṃ hoti:	“Lord of Gods, it’s when a monk has heard:
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	‘Nothing is worth clinging on to.’
Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti:	When a monk has heard that
‘sabbe dhammā nālaṃ abhinivesāyā’ti.	nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti—	they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati.	Meditating 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.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.	That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.”
Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then Sakka, lord of gods, having approved and agreed with what the Buddha said, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

37.2 - (Mahāmoggallāna visits heaven to check on Sakka)

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti.	Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha.
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then Venerable Mahāmoggallāna thought:
“kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no;	“Did that spirit comprehend what the Buddha said when he agreed with him, or not?
yannūnāhaṃ taṃ yakkhaṃ jāneyyaṃ—	Why don’t I find out?”
yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca anumodi yadi vā no”ti?
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi.	And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Eastern Monastery and reappeared among the gods of the Thirty-Three.
Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi samappito samaṅgībhūto paricāreti.	Now at that time Sakka was amusing himself in the Single Lotus Park, supplied and provided with a divine orchestra.
Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.	Seeing Mahāmoggallāna coming off in the distance,
Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca:	he dismissed the orchestra, approached Mahāmoggallāna, and said:
“ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna.	“Come, my good Moggallāna! Welcome, good sir!
Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.	Sit, my good Moggallāna, this seat is for you.”
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.	Mahāmoggallāna sat down on the seat spread out,
Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sakka took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca:	Mahāmoggallāna said to him:
“yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi?	“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.	Please share this talk with me so that I can also get to hear it.”
“Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā—	“My good Moggallāna, I have many duties, and much to do,
appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena.	not only for myself, but also for the Gods of the Thirty-Three.
Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati.	Besides, I quickly forget even things I’ve properly heard, learned, attended, and memorized.
Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho ahosi.	Once upon a time, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu.	In that battle the gods won and the demons lost.
So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ.	When I returned from that battle as a conqueror, I created the Palace of Victory.
Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ.	The Palace of Victory has a hundred towers.
Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni.	Each tower has seven hundred chambers.
Ekamekasmiṃ kūṭāgāre satta satta accharāyo.	Each chamber has seven nymphs.
Ekamekissā accharāya satta satta paricārikāyo.	Each nymph has seven maidens.
Iccheyyāsi no tvaṃ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhun”ti?	Would you like to see the lovely Palace of Victory?”
Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.	Mahāmoggallāna consented in silence.
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu.	Then, putting Venerable Mahāmoggallāna in front, Sakka, lord of gods, and Vessavaṇa, the Great King, went to the Palace of Victory.
Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ;	When they saw Moggallāna coming off in the distance, Sakka’s maidens,
disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu.	being prudent and discreet, each went to her own bedroom.
Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati;	They were just like a daughter-in-law who is prudent and conscientious when they see their father-in-law.
evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu.
Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti:	Then Sakka and Vessavaṇa encouraged Moggallāna to wander and explore the palace, saying:
“idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ;	“See, in the palace, my good Moggallāna, this lovely thing!
idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti.	And that lovely thing!”
“Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa.	“That looks nice for Venerable Kosiya, just like for someone who has made merit in the past.
Manussāpi kiñcideva rāmaṇeyyakaṃ disvā evamāhaṃsu:	Humans, when they see something lovely, also say:
‘sobhati vata bho yathā devānaṃ tāvatiṃsānan’ti.	‘It looks nice enough for the Gods of the Thirty-Three!’

37.3 - (Mahāmoggallāna shakes the palace to inspire assiduity)

Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā”ti.	That looks nice for Venerable Kosiya, just like for someone who has made merit in the past.”
Atha kho āyasmato mahāmoggallānassa etadahosi:	Then Moggallāna thought:
“atibāḷhaṃ kho ayaṃ yakkho pamatto viharati.	“This spirit lives much too negligently.
Yannūnāhaṃ imaṃ yakkhaṃ saṃvejeyyan”ti.	Why don’t I stir up a sense of urgency in him?”
Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi.	Then Moggallāna used his psychic power to make the Palace of Victory shake and rock and tremble with his big toe.
Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ:	Then Sakka, Vessavaṇa, and the Gods of the Thirty-Three, their minds full of wonder and amazement, thought:
“acchariyaṃ vata, bho, abbhutaṃ vata, bho.	“It’s incredible, it’s amazing!
Samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti.	The ascetic has such power and might that he makes the god’s home shake and rock and tremble with his big toe!”
Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca:	Knowing that Sakka was shocked and awestruck, Moggallāna said to him:

37.4 - (Mahāmoggallāna quizzes Sakka on Buddha’s talk)

“yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi?	“Kosiya, how did the Buddha briefly explain freedom through the ending of craving?
Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.	Please share this talk with me so that I can also get to hear it.”
“Idhāhaṃ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ:	“My dear Moggallāna, I approached the Buddha, bowed, stood to one side, and said to him:
‘kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti?	‘Sir, how do you briefly define a monk who is freed with the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?’
Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca:	When I had spoken the Buddha said to me:
‘idha, devānaminda, bhikkhuno sutaṃ hoti:	“Lord of Gods, it’s when a monk has heard:
“sabbe dhammā nālaṃ abhinivesāyā”ti.	“Nothing is worth clinging on to.”
Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti	When a monk has heard that
“sabbe dhammā nālaṃ abhinivesāyā”ti.	nothing is worth clinging on to,
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.	they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral—
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.	they meditate observing impermanence, dispassion, cessation, and letting go in those feelings.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati,	Meditating 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.
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāti.	They understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”
Ettāvatā kho, devānaminda, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.	That’s how I briefly define a monk who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.’
Evaṃ kho me, mārisa moggallāna, bhagavā saṅkhittena taṇhāsaṅkhayavimuttiṃ abhāsī”ti.	That’s how the Buddha briefly explained freedom through the ending of craving to me.”
Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi.	Moggallāna approved and agreed with what Sakka said. As easily as a strong person would extend or contract their arm, he vanished from among the Gods of the Thirty-Three and reappeared in the Eastern Monastery.
Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ:	Soon after Moggallāna left, Sakka’s maidens said to him:
“eso nu te, mārisa, so bhagavā satthā”ti?	“Good sir, was that the Blessed One, your Teacher?”
“Na kho me, mārisa, so bhagavā satthā.	“No, it was not.
Sabrahmacārī me eso āyasmā mahāmoggallāno”ti.	That was my spiritual companion Venerable Mahāmoggallāna.”
“Lābhā te, mārisa, suladdhaṃ te, mārisa	“You’re fortunate, Good sir, so very fortunate,
yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo.	to have a spiritual companion of such power and might!
Aho nūna te so bhagavā satthā”ti.	Surely that must be the Blessed One, your Teacher!”

37.5 - (Mahāmoggallāna visits Buddha, Buddha gives same talk again (3rd time))

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca:	Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and said to him:
“abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti?	“Sir, do you recall briefly explaining freedom through the ending of craving to a certain well-known and illustrious spirit?”
“Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca:	“I do, Moggallāna.” And the Buddha retold all that happened when Sakka came to visit him, adding:
‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
Evaṃ vutte, ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ
‘idha devānaminda, bhikkhuno sutaṃ hoti
“sabbe dhammā nālaṃ abhinivesāyā”ti.
Evaṃ cetaṃ, devānaminda, bhikkhuno sutaṃ hoti
“sabbe dhammā nālaṃ abhinivesāyā”ti.
So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati.
So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto,
paṭinissaggānupassī viharanto na kiñci loke upādiyati,
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati:
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti pajānāti.
Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’ti.
Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti.	“That’s how I recall briefly explaining freedom through the ending of craving to Sakka, lord of gods.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said.

(end of sutta⏹️)

38 – MN 38 Mahā-taṇhā-saṅkhaya: Longer Discourse on Ending of Craving

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

38.1 - (Sāti, the fisherman’s son, had view consciousness is what reincarnates)

Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time a monk called Sāti, the fisherman’s son, had the following harmful misconception:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.	“As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another.”
Assosuṃ kho sambahulā bhikkhū:	Several monks heard about this.
“sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti.
Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ:	They went up to Sāti and said to him:
“saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Reverend Sāti, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?	‘As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another’?”
“Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.	“Absolutely, reverends. As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another.”
Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:	Then, wishing to dissuade Sāti from his view, the monks pursued, pressed, and grilled him:
“mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	“Don’t say that, Sāti! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.	In many ways the Buddha has said that consciousness is dependently originated, since consciousness does not arise without a cause.”
Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati:	But even though the monks pressed him in this way, Sāti obstinately stuck to his misconception and insisted on stating it.
“evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.
Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	When they weren’t able to dissuade Sāti from his view, the monks went to the Buddha, bowed, sat down to one side, and told him what had happened.
“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha:
‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”’ti?
Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca:
‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:
‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.
Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.
Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati:
‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.
Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

38.2 - (Buddha calls Sāti a fool)

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi:	“Please, monk, in my name tell the monk Sāti that
‘satthā taṃ, āvuso sāti, āmantetī’”ti.	the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Sāti and said to him:
“satthā taṃ, āvuso sāti, āmantetī”ti.	“Reverend Sāti, the teacher summons you.”
“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca:	“Yes, reverend,” Sāti replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“saccaṃ kira te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Sāti, that you have such a harmful misconception:
‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?	‘As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another’?”
“Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.	“Absolutely, sir. As I understand the Buddha’s Dharmas, it is this very same consciousness that roams and transmigrates, not another.”
“Katamaṃ taṃ, sāti, viññāṇan”ti?	“Sāti, what is that consciousness?”
“Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti.	“Sir, it is he who speaks and feels and experiences the results of good and bad deeds in all the different realms.”
“Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?	“Foolish man, who on earth have you ever known me to teach in that way?
Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti?	Haven’t I said in many ways that consciousness is dependently originated, since consciousness does not arise without a cause?
Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi.	But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma.
Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.	This will be for your lasting harm and suffering.”

38.3 - (Buddha checks with monks to make sure they have correct view)

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye”ti?	Has this monk Sāti even begun to warm up in this Dharma and training?”
“Kiñhi siyā, bhante?	“How could that be, sir?
No hetaṃ, bhante”ti.	No, sir.”
Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When this was said, Sāti sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca:	Knowing this, the Buddha said:
“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena.	“Foolish man, you will be known by your own harmful misconception.
Idhāhaṃ bhikkhū paṭipucchissāmī”ti.	I’ll question the monks about this.”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti?	“monks, do you understand my Dharmas as Sāti does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”
“No hetaṃ, bhante.	“No, sir.
Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.	For in many ways the Buddha has told us that consciousness is dependently originated, since consciousness does not arise without a cause.”
“Sādhu sādhu, bhikkhave.	“Good, good, monks!
Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.	It’s good that you understand my teaching like this.
Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavo”ti.	For in many ways I have told you that consciousness is dependently originated, since consciousness does not arise without a cause.
Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati.	But still this Sāti misrepresents me by his wrong grasp, harms himself, and makes much bad karma.
Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.	This will be for his lasting harm and suffering.

38.4 - (Consciousness is reckoned according to the specific conditions)

“Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇantveva saṅkhyaṃ gacchati.	Consciousness is reckoned according to the specific conditions dependent upon which it arises.
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness.
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the ear and sounds is reckoned as ear consciousness.
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the nose and smells is reckoned as nose consciousness.
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the tongue and tastes is reckoned as tongue consciousness.
kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati;	Consciousness that arises dependent on the body and touches is reckoned as body consciousness.
manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.	Consciousness that arises dependent on the mind and thoughts is reckoned as mind consciousness.

38.5 - (simile of types of fire with different fuels)

Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati.	It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.
Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on logs is reckoned as a log fire.
sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on twigs is reckoned as a twig fire.
tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on grass is reckoned as a grass fire.
gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.
thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati;	A fire that burns dependent on husks is reckoned as a husk fire.
saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati.	A fire that burns dependent on rubbish is reckoned as a rubbish fire.
Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati.	In the same way, consciousness is reckoned according to the specific conditions dependent upon which it arises. …
Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇantveva saṅkhyaṃ gacchati;
sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇantveva saṅkhyaṃ gacchati,
ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇantveva saṅkhyaṃ gacchati,
jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇantveva saṅkhyaṃ gacchati.
Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇantveva saṅkhyaṃ gacchati.
Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇantveva saṅkhyaṃ gacchati.
Bhūtamidanti, bhikkhave, passathā”ti?	monks, do you see that this has come to be?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhārasambhavanti, bhikkhave, passathā”ti?	“Do you see that it originated with that as fuel?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?	“Do you see that when that fuel ceases, what has come to be is liable to cease?”
“Evaṃ, bhante”.	“Yes, sir.”
“Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?	“Does doubt arise when you’re uncertain whether or not this has come to be?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhārasambhavaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?	“Does doubt arise when you’re uncertain whether or not this has originated with that as fuel?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?	“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”
“Evaṃ, bhante”.	“Yes, sir.”
“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?	“Is doubt given up in someone who truly sees with proper understanding that this has come to be?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?	“Is doubt given up in someone who truly sees with proper understanding that this has originated with that as fuel?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?	“Is doubt given up in someone who truly sees with proper understanding that when that fuel ceases, what has come to be is liable to cease?”
“Evaṃ, bhante”.	“Yes, sir.”
“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?	“Are you free of doubt as to whether this has come to be?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?	“Are you free of doubt as to whether this has originated with that as fuel?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?	“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”
“Evaṃ, bhante”.	“Yes, sir.”
“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?	“Have you truly seen clearly with proper understanding that this has come to be?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?	“Have you truly seen clearly with proper understanding that this has originated with that as fuel?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?	“Have you truly seen clearly with proper understanding that when that fuel ceases, what has come to be is liable to cease?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?	“Pure and bright as this view is, monks, if you cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”
“No hetaṃ, bhante”.	“No, sir.”
“Imañce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?	“Pure and bright as this view is, monks, if you don’t cherish it, fancy it, treasure it, and treat it as your own, would you be understanding how the Dhamma is similar to a raft: for crossing over, not for holding on?”
“Evaṃ, bhante”.	“Yes, sir.”

38.8 - (four nutriments)

“Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya.	“monks, there are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.
Katame cattāro?	What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.	Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

38.9 - (as it relates to 12ps dependent origination)

Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	What is the source, origin, birthplace, and root of these four fuels?
Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.	Craving.
Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.	Feeling.
Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of feeling?
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.	Contact.
Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?	And what is the source of contact?
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.	The six sense fields.
Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of the six sense fields?
Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.	Name and form.
Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of name and form?
Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.	Consciousness.
Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?	And what is the source of consciousness?
Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.	co-activities.
Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?	And what is the source of co-activities?
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.	Ignorance.
Iti kho, bhikkhave, avijjāpaccayā saṅkhārā,	So, ignorance is a condition for co-activities.
saṅkhārapaccayā viññāṇaṃ,	co-activities are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ;	‘Rebirth is a condition for old age and death.’ That’s what I said.
jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”
“Jātipaccayā, bhante, jarāmaraṇaṃ;
evaṃ no ettha hoti—	“That’s how we see it.”
jātipaccayā jarāmaraṇan”ti.
“Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ;	“‘Continued existence is a condition for rebirth.’ …
bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī”ti?
“Bhavapaccayā, bhante, jāti;
evaṃ no ettha hoti—
bhavapaccayā jātī”ti.
“Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ;	‘Ignorance is a condition for co-activities.’ That’s what I said.
avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”
“Avijjāpaccayā, bhante, saṅkhārā;
evaṃ no ettha hoti—	“That’s how we see it.”
avijjāpaccayā saṅkhārā”ti.
“Sādhu, bhikkhave.	“Good, monks!
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—	So both you and I say this.
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ—	When this exists, that is; due to the arising of this, that arises. That is:
avijjāpaccayā saṅkhārā,	Ignorance is a condition for co-activities.
saṅkhārapaccayā viññāṇaṃ,	co-activities are a condition for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,	When ignorance fades away and ceases with nothing left over, co-activities cease.
saṅkhāranirodhā viññāṇanirodho,	When co-activities cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ;	‘When rebirth ceases, old age and death cease.’ That’s what I said.
jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”
“Jātinirodhā, bhante, jarāmaraṇanirodho;
evaṃ no ettha hoti—	“That’s how we see it.”
jātinirodhā jarāmaraṇanirodho”ti.
“Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ;	‘When continued existence ceases, rebirth ceases.’ …
bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī”ti?
“Bhavanirodhā, bhante, jātinirodho;
evaṃ no ettha hoti—
bhavanirodhā jātinirodho”ti.
“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ;	‘When ignorance ceases, co-activities cease.’ That’s what I said.
avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī”ti?	Is that how you see this or not?”
“Avijjānirodhā, bhante, saṅkhāranirodho;
evaṃ no ettha hoti—	“That’s how we see it.”
avijjānirodhā saṅkhāranirodho”ti.
“Sādhu, bhikkhave.	“Good, monks!
Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi—	So both you and I say this.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjānirodhā saṅkhāranirodho,	When ignorance ceases, co-activities cease.
saṅkhāranirodhā viññāṇanirodho,	When co-activities cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.

38.12 - (knowing and seeing 12ps, would you speculate about past and future soul?)

Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha:	Knowing and seeing in this way, monks, would you turn back to the past, thinking:
‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhānan’”ti?	‘Did we exist in the past? Did we not exist in the past? What were we in the past? How were we in the past? After being what, what did we become in the past?’?”
“No hetaṃ, bhante”.	“No, sir.”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha—	“Knowing and seeing in this way, monks, would you turn forward to the future, thinking:
bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhānan”ti?	‘Will we exist in the future? Will we not exist in the future? What will we be in the future? How will we be in the future? After being what, what will we become in the future?’?”
“No hetaṃ, bhante”.	“No, sir.”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṅkathī assatha—	“Knowing and seeing in this way, monks, would you be undecided about the present, thinking:
ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī”ti?	‘Am I? Am I not? What am I? How am I? This sentient being—where did it come from? And where will it go?’?”
“No hetaṃ, bhante”.	“No, sir.”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—	“Knowing and seeing in this way, would you say:
satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?	‘Our teacher is respected. We speak like this out of respect for our teacher.’?”
“No hetaṃ, bhante”.	“No, sir.”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha—	“Knowing and seeing in this way, would you say:
samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?	‘Our ascetic says this. It’s only because of him that we say this’?”
“No hetaṃ, bhante”.	“No, sir.”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?	“Knowing and seeing in this way, would you acknowledge another teacher?”
“No hetaṃ, bhante”.	“No, sir.”
“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?	“Knowing and seeing in this way, would you believe that the observances and noisy, superstitious rites of the various ascetics and brahmins are the most important things?”
“No hetaṃ, bhante”.	“No, sir.”
“Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.	“Are you not speaking only of what you have known and seen and realized for yourselves?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā sandiṭṭhikena dhammena akālikena ehipassikena opaneyyikena paccattaṃ veditabbena viññūhi.	“Good, monks! You have been guided by me with this Dharma that’s realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sandiṭṭhiko ayaṃ, bhikkhave, dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi—	For when I said that this Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves,
iti yantaṃ vuttaṃ, idametaṃ paṭicca vuttanti.	this is what I was referring to.

38.14 - (embryo, mother, father, rebirth, origin of suffering)

Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.	monks, when three things come together an embryo is conceived.
Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.	In a case where the mother and father come together, but the mother is not in the fertile part of her menstrual cycle, and the spirit being reborn is not present, the embryo is not conceived.
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.	In a case where the mother and father come together, the mother is in the fertile part of her menstrual cycle, but the spirit being reborn is not present, the embryo is not conceived.
Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti—evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.	But when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present—an embryo is conceived.
Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ.	The mother nurtures the embryo in her womb for nine or ten months at great risk to her heavy burden.
Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ.	When nine or ten months have passed, the mother gives birth at great risk to her heavy burden.
Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti.	When the infant is born she nourishes it with her own blood.
Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ.	For mother’s milk is regarded as blood in the training of the noble one.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya	That boy grows up and his faculties mature.
yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ—vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ.	He accordingly plays childish games such as toy ploughs, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows.
Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya	That boy grows up and his faculties mature further.
pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti—	He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation.
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyehi saddehi …	Sounds known by the ear …
ghānaviññeyyehi gandhehi …	Smells known by the nose …
jivhāviññeyyehi rasehi …	Tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.	When they see a sight with their eyes, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.	Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	This gives rise to relishing.
Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Relishing feelings is grasping. Their 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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
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 piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.	When they cognize a thought with their mind, if it’s pleasant they desire it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.	Being so full of favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they approve, welcome, and keep clinging to it.
Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	This gives rise to relishing.
Yā vedanāsu nandī tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Relishing feelings is grasping. Their 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.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.

38.15 - (ordaining, holy life, gradual training)

Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	But consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;	He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing.
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He reveals an entirely full and pure spiritual life.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain justifiable-trust in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyyan’”ti.	Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti—ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti—yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,	They avoid injuring plants and seeds.
ekabhattiko hoti rattūparato, virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti,	They avoid dancing, singing, music, and seeing shows.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
uccāsayanamahāsayanā paṭivirato hoti,	They avoid high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti,	They avoid receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato hoti,	raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti,	raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti,	women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti,	male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti,	goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,	chickens and pigs,
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,	elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti,	and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti,	They avoid running errands and messages;
kayavikkayā paṭivirato hoti,	buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,	falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti,	bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re 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.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … 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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato,	When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
vivittaṃ senāsanaṃ bhajati—araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …
tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.	When they see a sight with their eyes, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.	As a result, relishing of feelings ceases.
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
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 piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,	When they know a thought with their mind, if it’s pleasant they don’t desire it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful Dharmas cease without anything left over.
So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.	Having given up favoring and opposing, when they experience any kind of feeling—pleasant, unpleasant, or neutral—they don’t approve, welcome, or keep clinging to it.
Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.	As a result, relishing of feelings ceases.
Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When their relishing ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.	That is how this entire mass of suffering ceases.
Imaṃ kho me tumhe, bhikkhave, saṅkhittena taṇhāsaṅkhayavimuttiṃ dhāretha, sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.	monks, you should memorize that brief statement on freedom through the ending of craving. But the monk Sāti, the fisherman’s son, is caught in a vast net of craving, a tangle of craving.”
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⏹️)

39 – MN 39 Mahā-assapura: Longer Discourse at Assapura

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo.	At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.	“monks, people label you as ascetics.
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha;	And when they ask you what you are, you claim to be ascetics.
tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā.	Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct.
Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’
Evañhi vo, bhikkhave, sikkhitabbaṃ.

39.1 - (shame and fear of wrong doing)

Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca?	And what are the things that make one an ascetic and a brahmin?
‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	You should train like this: ‘We will have conscience and prudence.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	‘We have conscience and prudence. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:	I declare this to you, monks, I announce this to you:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.	‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

39.2 - (bodily, vocal, mental behavior, livelihood pure, open, not secretive, not inconsistent)

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive.
Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro;	‘We have conscience and prudence, and our bodily behavior is pure.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:	I declare this to you, monks, I announce this to you:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.	‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’
Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	You should train like this: ‘Our verbal behavior …
Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?
‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	mental behavior …
Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro;
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.
Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?
‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca.	livelihood will be pure, clear, open, neither inconsistent nor secretive.
Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	And we won’t glorify ourselves or put others down on account of our pure livelihood.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much.
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:	I declare this to you, monks, I announce this to you:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.	‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

39.3 - (guarding the sense doors)

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
‘Indriyesu guttadvārā bhavissāma;	You should train yourselves like this: ‘We will restrain our sense doors.
cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī.	When we see a sight with our eyes, we won’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of sight, and we will achieve its restraint.
Sotena saddaṃ sutvā … pe …	When we hear a sound with our ears …
ghānena gandhaṃ ghāyitvā … pe …	When we smell an odor with our nose …
jivhāya rasaṃ sāyitvā … pe …	When we taste a flavor with our tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	When we feel a touch with our body …
manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī.	When we know a thought with our mind, we won’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	If the faculty of mind was left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of mind, and we will achieve its restraint.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

39.4 - (eating the right way)

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma,	You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting properly on our food.
neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	We will eat not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice; to put an end to old discomfort and not give rise to new discomfort; and so that we’ll keep on living blamelessly and at ease.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

39.5 - (wakefulness, sleeping 4 hrs. per night)

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
‘Jāgariyaṃ anuyuttā bhavissāma, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma.	You should train yourselves like this: ‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles.
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma.	In the evening, we will continue to practice walking and sitting meditation.
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	In the middle of the night, we will lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ.	In the last part of the night, we will get up and continue to practice walking and sitting meditation, purifying our mind from obstacles.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

39.6 - (S&S remembering and applying Dharma and lucid-discerning in all postures and activities)

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ.	You should train yourselves like this: ‘We will have lucid-discerning and rememberfulness. We will act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’
Siyā kho pana, bhikkhave, tumhākaṃ evamassa:	Now, monks, you might think:
‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā;	‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have rememberfulness and lucid-discerning.
alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīyan’ti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.	Just this much is enough …’
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave:
‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

39.7 - (removing 5niv⛅ hindrances and similes)

Kiñca, bhikkhave, uttariṃ karaṇīyaṃ?	What more is there to do?
Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati—araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ.	Take a monk who 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.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
Seyyathāpi, bhikkhave, puriso iṇaṃ ādāya kammante payojeyya.	Suppose a man who has gotten into debt were to apply himself to work,
Tassa te kammantā samijjheyyuṃ.	and his efforts proved successful.
So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.	He would pay off the original loan and have enough left over to support his partner.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu.
Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	he’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā.	Suppose a person was sick, suffering, and gravely ill. They’d lose their appetite and get physically weak.
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā.	But after some time they’d recover from that illness, and regain their appetite and their strength.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa.	Suppose a person was imprisoned in a jail.
So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.	But after some time they were released from jail, safe and sound, with no loss of wealth.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.	Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wished.
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo.	But after some time they’d be freed from servitude and become their own master, an emancipated individual able to go where they wished.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya.	Suppose there was a person with wealth and property who was traveling along a desert road.
So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.	But after some time they crossed over the desert, safe and sound, with no loss of wealth.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ.
Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati.	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.
Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.	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.

39.8 - (four jhānas and similes)

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	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.
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī.	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.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	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.
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	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.
Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	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, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	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, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	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.’
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	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.
Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.	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, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	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.
Puna caparaṃ, bhikkhave, 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, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.	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, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

39.9 - (three higher knowedges and similes)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ 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 toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, with features and details.
Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa: ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	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.’
Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	In the same way, a monk recollects their many kinds of past lives, with features and details.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ 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 toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti … pe …	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.
seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi.	Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.
Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti … pe ….	In the same way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ 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 toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti:	When they’re freed, they know they’re freed.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo.	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.
Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi.
Tassa evamassa:	They’d think:
‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’.	‘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, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …	In the same way, 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.’
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’

39.10 - (earning the title of ascetic or brahmin)

Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi.	This monk is called an ‘ascetic’, a ‘brahmin’, a ‘bathed initiate’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and a ‘perfected one’.
Kathañca, bhikkhave, bhikkhu samaṇo hoti?	And how is a monk an ascetic?
Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have quelled the bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.	That’s how a monk is an ascetic.
Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti?	And how is a monk a brahmin?
Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have barred out the bad, unskillful qualities.
Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.	That’s how a monk is a brahmin.
Kathañca, bhikkhave, bhikkhu nhātako hoti?	And how is a monk a bathed initiate?
Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have bathed off the bad, unskillful qualities.
Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.	That’s how a monk is a bathed initiate.
Kathañca, bhikkhave, bhikkhu vedagū hoti?	And how is a monk a knowledge master?
Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have known the bad, unskillful qualities.
Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.	That’s how a monk is a knowledge master.
Kathañca, bhikkhave, bhikkhu sottiyo hoti?	And how is a monk a scholar?
Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They have scoured off the bad, unskillful qualities.
Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.	That’s how a monk is a scholar.
Kathañca, bhikkhave, bhikkhu ariyo hoti?	And how is a monk a noble one?
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They are far away from the bad, unskillful qualities.
Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.	That’s how a monk is a noble one.
Kathañca, bhikkhave, bhikkhu arahaṃ hoti?	And how is a monk a perfected one?
Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.	They are far away from the bad, unskillful qualities that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti.	That’s how a monk is a perfected one.”
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⏹️)

40 – MN 40 Cūḷa-assapura: Shorter Discourse at Assapura

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo.	At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

40.1 - (monks should live up to title ‘ascetic’)

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.	“monks, people label you as ascetics.
Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.	And when they ask you what you are, you claim to be ascetics.
Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ:	Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct.
‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma;
evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā;
yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.	Any robes, alms-food, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’
Evañhi vo, bhikkhave, sikkhitabbaṃ.

40.2 - (how do monks not live up to ‘ascetic’)

Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk not practice in the way that is proper for an ascetic?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti, saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti—	There are some monks who have not given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say.
Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ.	I say that such a monk’s going forth may be compared to the kind of weapon called ‘death-dealer’—double-edged, hardened, and keen—covered and wrapped in the outer robe.
Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ.
Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.
Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.	I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.
Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘naked ascetic’ just because you go naked.
Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt.
Nāhaṃ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘water immerser’ just because you immerse yourself in water.
Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree.
Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘open air dweller’ just because you stay in the open air.
Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘stander’ just because you continually stand.
Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘interval eater’ just because you eat food at set intervals.
Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘reciter’ just because you recite scriptures.
Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.	You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.
Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva samādapeyyuṃ:	Imagine that just by wearing an outer robe someone with covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you:
‘ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti.	‘Please, my dear, wear an outer robe! By doing so you will give up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.’
Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.	But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.
Acelakassa ce, bhikkhave … pe …	Imagine that just by going naked …
rajojallikassa ce, bhikkhave … pe …	wearing dust and dirt …
udakorohakassa ce, bhikkhave … pe …	immersing in water …
rukkhamūlikassa ce, bhikkhave … pe …	staying at the root of a tree …
abbhokāsikassa ce, bhikkhave … pe …	staying in the open air …
ubbhaṭṭhakassa ce, bhikkhave … pe …	standing continually …
pariyāyabhattikassa ce, bhikkhave … pe …	eating at set intervals …
mantajjhāyakassa ce, bhikkhave … pe …	reciting scriptures …
jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva samādapeyyuṃ:	having matted hair someone with covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you:
‘ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati … pe … pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti.	‘Please, my dear, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.’
Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.	But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.

40.3 - (monks living like proper ascetic do this)

40.3.1 - (7sb awakening factor sequence)

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti?	And how does a monk practice in the way that is proper for an ascetic?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti—	There are some monks who have given up covetousness, ill will, anger, hostility, offensiveness, contempt, envy, stinginess, deviousness, deceit, bad desires, and wrong view.
imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	These stains, flaws, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ().	They see themselves purified from all these bad, unskillful qualities.
Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato () pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing this, 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 in samādhi.

40.3.2 - (4bv brahma viharas takes place where 4j jhanas usually does)

So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

40.3.3 - (simile of lotus pond with missing piti sukha reference)

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.	Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.
Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.	Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched.
So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ … pe … pacchimāya cepi disāya puriso āgaccheyya … pe … uttarāya cepi disāya puriso āgaccheyya … pe … dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ.	No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi … pe … vessakulā cepi … pe … suddakulā cepi … pe … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ.	In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—and has arrived at the teaching and training proclaimed by a Realized One. Having developed friendly-kindness, compassion, rejoicing, and equanimity in this way they gain inner peace.
Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.	Because of that inner peace they are practicing the way proper for an ascetic, I say.
Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti.	And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, merchants, or workers—
So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	and 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.
Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi … pe … vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī”ti.	They’re an ascetic because of the ending of defilements.”
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⏹️)

41 – MN 41 Sāleyyaka: People of Sālā

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Sālā.
Assosuṃ kho sāleyyakā brāhmaṇagahapatikā:	The brahmins and householders of Sālā heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ;	He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing.
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He reveals an entirely full and pure spiritual life.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”

41.1 - (why are some people reborn in good or bad place?)

Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha:
“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti?	“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?
Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?	And what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
“Na kho mayaṃ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma.	“We don’t understand the detailed meaning of Master Gotama’s brief statement.
Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu, yathā mayaṃ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā”ti.	Master Gotama, please teach us this matter in detail so we can understand the meaning.”
“Tena hi, gahapatayo, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, householders, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Tividhaṃ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti, tividhaṃ manasā adhammacariyāvisamacariyā hoti.	“Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

41.2 - (immoral conduct threefold by way of body)

Kathañca, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti?	And how is unprincipled and immoral conduct threefold by way of body?
Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu.	It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.	They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti.	They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacariyāvisamacariyā hoti.	This is how unprincipled and immoral conduct is threefold by way of body.

41.3 - (immoral conduct fourfold by way of speech)

Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti?	And how is unprincipled and immoral conduct fourfold by way of speech?
Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: na jānāmī’ti, ‘apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.	It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.	They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.	They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to undistractible-lucidity.
Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.	They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacariyāvisamacariyā hoti.	This is how unprincipled and immoral conduct is fourfold by way of speech.

41.4 - (immoral conduct threefold by way of mind)

Kathañca, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti?	And how is unprincipled and immoral conduct threefold by way of mind?
Idha, gahapatayo, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti.	It's when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.	They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
Micchādiṭṭhiko kho pana hoti viparītadassano:	They have wrong view. Their perspective is distorted:
‘natthi dinnaṃ natthi yiṭṭhaṃ natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’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.’
Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacariyāvisamacariyā hoti.	This is how unprincipled and immoral conduct is threefold by way of mind.
Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Tividhaṃ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti, tividhaṃ manasā dhammacariyāsamacariyā hoti.	Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

41.5 - (moral conduct threefold by way of body)

Kathañca, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti?	And how is principled and moral conduct threefold by way of body?
Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	It’s when a certain person 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.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ, gāmagataṃ vā araññagataṃ vā, taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti.	They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti.	They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacariyāsamacariyā hoti.	This is how principled and moral conduct is threefold by way of body.
	And how is principled and moral conduct fourfold by way of speech?

41.6 - (moral conduct fourfold by way of speech)

Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti?	And how is principled and moral conduct fourfold by way of speech?
Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.	It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacariyāsamacariyā hoti.	This is how principled and moral conduct is fourfold by way of speech.

41.7 - (moral conduct threefold by way of mind)

Kathañca, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti?	And how is principled and moral conduct threefold by way of mind?
Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti.	It's when a certain person is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti.	They have a kind heart and non ill will intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
Sammādiṭṭhiko kho pana hoti aviparītadassano:	They have right view, an undistorted perspective:
‘atthi dinnaṃ atthi yiṭṭhaṃ atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacariyāsamacariyā hoti.	This is how principled and moral conduct is threefold by way of mind.

41.10 - (good people can aim for heavenly realms)

Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	This is how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:	A person of principled and moral conduct might wish:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyyan’ti;	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya.	It’s possible that this might happen.
Taṃ kissa hetu?	Why is that?
Tathā hi so dhammacārī samacārī.	Because they have principled and moral conduct.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:	A person of principled and moral conduct might wish:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ … pe …	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …
gahapatimahāsālānaṃ sahabyataṃ upapajjeyyan’ti;	well-to-do householders …
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the Gods of the Four Great Kings …
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ … pe …	the Gods of the Thirty-Three …
yāmānaṃ devānaṃ …	the Gods of Yama …
tusitānaṃ devānaṃ …	the Joyful Gods …
nimmānaratīnaṃ devānaṃ …	the Gods Who Love to Create …
paranimmitavasavattīnaṃ devānaṃ …	the Gods Who Control the Creations of Others …
brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the Gods of Brahmā’s Group …
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the Radiant Gods …
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya.
Taṃ kissa hetu?
Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ … pe …	the Gods of Limited Radiance …
appamāṇābhānaṃ devānaṃ …	the Gods of Limitless Radiance …
ābhassarānaṃ devānaṃ …	the Gods of Streaming Radiance …
parittasubhānaṃ devānaṃ …	the Gods of Limited Glory …
appamāṇasubhānaṃ devānaṃ …	the Gods of Limitless Glory …
subhakiṇhānaṃ devānaṃ …	the Gods Replete with Glory …
vehapphalānaṃ devānaṃ …	the Gods of Abundant Fruit …
avihānaṃ devānaṃ …	the Gods of Aviha …
atappānaṃ devānaṃ …	the Gods of Atappa …
sudassānaṃ devānaṃ …	the Gods Fair to See …
sudassīnaṃ devānaṃ …	the Fair Seeing Gods …
akaniṭṭhānaṃ devānaṃ …	the Gods of Akaniṭṭha …
ākāsānañcāyatanūpagānaṃ devānaṃ …	the gods of the dimension of infinite space …
viññāṇañcāyatanūpagānaṃ devānaṃ …	the gods of the dimension of infinite consciousness …
ākiñcaññāyatanūpagānaṃ devānaṃ …	the gods of the dimension of nothingness …
nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti;	the gods of the dimension of neither perception nor non-perception.’
ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya.	It’s possible that this might happen.
Taṃ kissa hetu?	Why is that?
Tathā hi so dhammacārī samacārī.	Because they have principled and moral conduct.

41.11 - (better yet, they can aim for nirvana)

Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:	A person of principled and moral conduct might wish:
‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti;	‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
ṭhānaṃ kho panetaṃ vijjati, yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.	It’s possible that this might happen.
Taṃ kissa hetu?	Why is that?
Tathā hi so dhammacārī samacārī”ti.	Because they have principled and moral conduct.”
Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	When he had spoken, the brahmins and householders of Sālā said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

(end of sutta⏹️)

42 – MN 42 Verañjaka: People of Verañja

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena.	Now at that time the brahmins and householders of Verañja were residing in Sāvatthī on some business.
Assosuṃ kho verañjakā brāhmaṇagahapatikā:	The brahmins and householders of Verañja heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation …” …
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

42.1 - (rest of sutta same as {{_MN 41}})

“Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.

“Householders, a person of unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. …” … (The remainder of this discourse is identical with MN 41.)

43 – MN 43 mahā-vedalla: Greater Set of Questions & Answers

Mahāvedallasutta	The Great Classification
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:

43.1 – (Pañña: Discernment. Sees 4nt or not)

“‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?	“Reverend, they speak of ‘a witless person’. How is a witless person defined?”
“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati. Kiñca nappajānāti? ‘Idaṁ dukkhan’ti nappajānāti, ‘ayaṁ dukkhasamudayo’ti nappajānāti, ‘ayaṁ dukkhanirodho’ti nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti nappajānāti. ‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccatī”ti.	“Reverend, they’re called witless because they don’t understand. And what don’t they understand? They don’t 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’re called witless because they don’t understand.”
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi:	Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question:

(has discernment)

“‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?	“They speak of ‘a wise person’. How is a wise person defined?”
“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati. Kiñca pajānāti? ‘Idaṁ dukkhan’ti pajānāti, ‘ayaṁ dukkhasamudayo’ti pajānāti, ‘ayaṁ dukkhanirodho’ti pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti pajānāti. ‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.	“They’re called wise because they understand. And what do they understand? They 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’re called wise because they understand.”

43.2 - (Viññāṇa: Consciousness)

43.2.1 – (defined in terms of cognizing 3 types of vedana)

“‘Viññāṇaṁ viññāṇan’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?	“They speak of ‘consciousness’. How is consciousness defined?”
“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati. Kiñca vijānāti? Sukhantipi vijānāti, dukkhantipi vijānāti, adukkhamasukhantipi vijānāti. ‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.	“It’s called consciousness because it cognizes. And what does it cognize? It cognizes ‘pleasure’ and ‘pain’ and ‘neutral’. It’s called consciousness because it cognizes.”

43.2.2 – (viññāṇa can not be separated from pañña)

“Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti? Variant: vinibbhujitvā vinibbhujitvā → vinibbhujjitvā vinibbhujjitvā (mr)	“Wisdom and consciousness—are these things mixed or separate? And can we completely dissect them so as to describe the difference between them?”
“Yā cāvuso, paññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, pajānāti taṁ vijānāti, yaṁ vijānāti taṁ pajānāti. Variant: Yaṁ hāvuso → yañcāvuso (bj, mr); yañca āvuso (sya-all, km)Tasmā ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.	“Wisdom and consciousness—these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them. For you understand what you cognize, and you cognize what you understand. That’s why these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them.”

43.2.3 – (viññāña should be known, pañña developed)

“Yā cāvuso, paññā yañca viññāṇaṁ— imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ kiṁ nānākaraṇan”ti?	“Wisdom and consciousness—what is the difference between these things that are mixed, not separate?”
“Yā cāvuso, paññā yañca viññāṇaṁ— imesaṁ dhammānaṁ saṁsaṭṭhānaṁ no visaṁsaṭṭhānaṁ paññā bhāvetabbā, viññāṇaṁ pariññeyyaṁ. Idaṁ nesaṁ nānākaraṇan”ti.	“The difference between these things is that wisdom should be developed, while consciousness should be completely understood.”

43.3 - (vedana: sensation. Senses sukha, dukkha, neither)

“‘Vedanā vedanā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?	“They speak of this thing called ‘feeling’. How is feeling defined?”
“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati. Kiñca vedeti? Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti. ‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.	“It’s called feeling because it feels. And what does it feel? It feels pleasure, pain, and neutral. It’s called feeling because it feels.”

43.4 - (sañña: Perception)

43.4.1 – (perceives 5 colors)

“‘Saññā saññā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?	“They speak of this thing called ‘perception’. How is perception defined?”
“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati. Kiñca sañjānāti? Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti. ‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.	“It’s called perception because it perceives. And what does it perceive? It perceives blue, yellow, red, and white. It’s called perception because it perceives.”

43.4.2 – (sañña can not be separted from vedana)

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā udāhu visaṁsaṭṭhā? Labbhā ca panimesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti?	“Feeling, perception, and consciousness—are these things mixed or separate? And can we completely dissect them so as to describe the difference between them?”
“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṁ— ime dhammā saṁsaṭṭhā, no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetuṁ. Yaṁ hāvuso, vedeti taṁ sañjānāti, yaṁ sañjānāti taṁ vijānāti. Variant: Yaṁ hāvuso → yaṁ cāvuso (sya-all, km); yañcāvuso (mr)Tasmā ime dhammā saṁsaṭṭhā no visaṁsaṭṭhā. Na ca labbhā imesaṁ dhammānaṁ vinibbhujitvā vinibbhujitvā nānākaraṇaṁ paññāpetun”ti.	“Feeling, perception, and consciousness—these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them. For you perceive what you feel, and you cognize what you perceive. That’s why these things are mixed, not separate. And you can never completely dissect them so as to describe the difference between them.”

43.5 - (What can mind divorced from 5 indriya/bodily senses know?)

“Nissaṭṭhena hāvuso, pañcahi indriyehi parisuddhena manoviññāṇena kiṁ neyyan”ti?

“What can be known by purified mind consciousness released from the five senses?”

43.5.1 - (3 formless attainments can be known, 4 jhānas conspicuously absent!)

“Nissaṭṭhena, āvuso, pañcahi indriyehi parisuddhena manoviññāṇena	[These 3 formless attainments can be known] by a purified mind divorced from 5 senses of the body:
‘ananto ākāso’ti ākāsānañcāyatanaṁ neyyaṁ,	“Aware that ‘space is infinite’ it can know the dimension of infinite space.
‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ neyyaṁ,	Aware that ‘consciousness is infinite’ it can know the dimension of infinite consciousness.
‘natthi kiñcī’ti ākiñcaññāyatanaṁ neyyan”ti.	Aware that ‘there is nothing at all’ it can know the dimension of nothingness.”

43.6 - (Eye of Discernment)

“Neyyaṁ panāvuso, dhammaṁ kena pajānātī”ti?	“How do you understand something that can be known?”
“Neyyaṁ kho, āvuso, dhammaṁ paññācakkhunā pajānātī”ti.	“You understand something that can be known with the eye of wisdom.”

43.6.2 – (purpose is abhiñña and understanding meaning)

“Paññā panāvuso, kimatthiyā”ti?	“What is the purpose of wisdom?”
“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.	“The purpose of wisdom is direct knowledge, complete understanding, and giving up.”

43.7 - (Right View)

“Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?	“How many conditions are there for the arising of right view?”
“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya— parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.	“There are two conditions for the arising of right view: the words of another and proper attention. These are the two conditions for the arising of right view.”
“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti ceto­vimutti­phalā­nisaṁsā ca, paññāvimuttiphalā ca hoti paññā­vimutti­phalā­nisaṁsā cā”ti?	“When right view is supported by how many factors does it have freedom of heart and freedom by wisdom as its fruit and benefit?”
“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti ceto­vimutti­phalā­nisaṁsā ca, paññāvimuttiphalā ca hoti paññā­vimutti­phalā­nisaṁsā ca. Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti ceto­vimutti­phalā­nisaṁsā ca, paññāvimuttiphalā ca hoti paññā­vimutti­phalā­nisaṁsā cā”ti.	“When right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”

43.8 – (bhava: Becoming)

“Kati panāvuso, bhavā”ti?	“How many states of existence are there?”
“Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo”ti.	“Reverend, there are these three states of existence. Existence in the sensual realm, the realm of form, and the formless realm.”
“Kathaṁ panāvuso, āyatiṁ puna­b­bha­vā­bhi­nibbatti hotī”ti?	“But how is there rebirth into a new state of existence in the future?”
“Avijjānīvaraṇānaṁ kho, āvuso, sattānaṁ taṇhāsaṁyojanānaṁ tatra­tatrā­bhi­nanda­nā­— evaṁ āyatiṁ puna­b­bha­vā­bhi­nibbatti hotī”ti.	“It’s because of sentient beings—hindered by ignorance and fettered by craving—taking pleasure in various different realms. That’s how there is rebirth into a new state of existence in the future.”
“Kathaṁ panāvuso, āyatiṁ puna­b­bha­vā­bhi­nibbatti na hotī”ti?	“But how is there no rebirth into a new state of existence in the future?”
“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā— evaṁ āyatiṁ puna­b­bha­vā­bhi­nibbatti na hotī”ti.	“It’s when ignorance fades away, knowledge arises, and craving ceases. That’s how there is no rebirth into a new state of existence in the future.”

43.9 - (1st Jhāna. Has 5 factors, gives up 5 hindrances)

“Katamaṁ panāvuso, paṭhamaṁ jhānan”ti?	“But what, reverend, is the first jhāna?”
“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati— idaṁ vuccati, āvuso, paṭhamaṁ jhānan”ti.	“Reverend, 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. This is called the first jhāna.”
“Paṭhamaṁ panāvuso, jhānaṁ katiaṅgikan”ti?	“But how many factors does the first jhāna have?”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgikaṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgikan”ti.	“The first jhāna has five factors. When a monk has entered the first jhāna, directing-thought, evaluation, rapture, pleasure, and unification of mind are present. That’s how the first jhāna has five factors.”
“Paṭhamaṁ panāvuso, jhānaṁ kataṅgavippahīnaṁ kata­ṅ­ga­samannāgata­n”­ti­?	“But how many factors has the first jhāna given up and how many does it possess?”
“Paṭhamaṁ kho, āvuso, jhānaṁ pañcaṅgavippahīnaṁ, pañca­ṅ­ga­samannāgata­ṁ. Idhāvuso, paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti; vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. Paṭhamaṁ kho, āvuso, jhānaṁ evaṁ pañcaṅgavippahīnaṁ pañca­ṅ­ga­samannāgata­n”­ti­.	“The first jhāna has given up five factors and possesses five factors. When a monk has entered the first jhāna, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt are given up. directing-thought, evaluation, rapture, pleasure, and unification of mind are present. That’s how the first jhāna has given up five factors and possesses five factors.”

43.10 – (5 indriya: faculties)

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?	“Reverend, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. That is, the faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”
“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, āvuso, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ, na aññamaññassa gocaravisayaṁ paccanubhontānaṁ, mano paṭisaraṇaṁ, mano ca nesaṁ gocaravisayaṁ paccanubhotī”ti.	“These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni kiṁ paṭicca tiṭṭhantī”ti?	“These five faculties depend on what to continue?”
“Pañcimāni, āvuso, indriyāni, seyyathidaṁ— cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imāni kho, āvuso, pañcindriyāni āyuṁ paṭicca tiṭṭhantī”ti.	“These five faculties depend on life to continue.”
“Āyu panāvuso, kiṁ paṭicca tiṭṭhatī”ti?	“But what does life depend on to continue?”
“Āyu usmaṁ paṭicca tiṭṭhatī”ti.	“Life depends on warmth to continue.”
“Usmā panāvuso, kiṁ paṭicca tiṭṭhatī”ti?	“But what does warmth depend on to continue?”
“Usmā āyuṁ paṭicca tiṭṭhatī”ti.	“Warmth depends on life to continue.”
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘āyu usmaṁ paṭicca tiṭṭhatī’ti. Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: ‘usmā āyuṁ paṭicca tiṭṭhatī’ti. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?	“Just now I understood you to say: ‘Life depends on warmth to continue.’ But I also understood you to say: ‘Warmth depends on life to continue.’ How then should we see the meaning of this statement?”
“Tena hāvuso, upamaṁ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso, telappadīpassa jhāyato acciṁ paṭicca ābhā paññāyati, ābhaṁ paṭicca acci paññāyati; evameva kho, āvuso, āyu usmaṁ paṭicca tiṭṭhati, usmā āyuṁ paṭicca tiṭṭhatī”ti.	“Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was an oil lamp burning. The light appears dependent on the flame, and the flame appears dependent on the light. In the same way, life depends on warmth to continue, and warmth depends on life to continue.”

43.15 - (āyu-saṅkhārā: Vitality fabrications)

“Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?	“Are the life forces the same things as the dharma that are felt? Or are they different things?”
“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā. Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññā­ve­dayi­tani­r­odhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha. Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññā­ve­dayi­tani­r­odhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.	“The life forces are not the same things as the dharma that are felt. For if the life forces and the dharma that are felt were the same things, a monk who had attained the cessation of perception and feeling would not emerge from it. But because the life forces and the dharma that are felt are different things, a monk who has attained the cessation of perception and feeling can emerge from it.”
“Yadā nu kho, āvuso, imaṁ kāyaṁ kati dhammā jahanti; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti?	“How many things must this body lose before it lies forsaken, tossed aside like an insentient log?”
“Yadā kho, āvuso, imaṁ kāyaṁ tayo dhammā jahanti—āyu usmā ca viññāṇaṁ; athāyaṁ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṁ acetanan”ti.	“This body must lose three things before it lies forsaken, tossed aside like an insentient log: vitality, warmth, and consciousness.”
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññā­ve­dayi­tani­r­odhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?	“What’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling?”
“Yvāyaṁ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. Yo cāyaṁ bhikkhu saññā­ve­dayi­tani­r­odhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññā­ve­dayi­tani­r­odhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.	“When someone dies, their physical, verbal, and mental processes have ceased and stilled; their vitality is spent; their warmth is dissipated; and their faculties have disintegrated. When a monk has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear. That’s the difference between someone who has passed away and a monk who has attained the cessation of perception and feeling.”

43.20 – (ceto-vimutti: Awareness-release)

43.20.1 – (a-dukkham-a-sukham ceto-vimutti: fourth jhāna Is necessary condition)

“Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?	“How many conditions are necessary to attain the neutral release of the heart?”
“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa­domanassā­naṁ atthaṅgamā adukkhamasukhaṁ upekkhā­sati­pā­ri­suddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.	“Four conditions are necessary to attain the neutral release of the heart. Giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. These four conditions are necessary to attain the neutral release of the heart.”

43.20.2 – (animittā ceto-vimutti: sign-less Awareness-release)

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?	“How many conditions are necessary to attain the signless release of the heart?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.	“Two conditions are necessary to attain the signless release of the heart: not focusing on any signs, and focusing on the signless. These two conditions are necessary to attain the signless release of the heart.”
“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?	“How many conditions are necessary to remain in the signless release of the heart?”
“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā— sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro. Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.	“Three conditions are necessary to remain in the signless release of the heart: not focusing on any signs, focusing on the signless, and a previous determination. These three conditions are necessary to remain in the signless release of the heart.”

43.20.3 – (emerge from animittā ceto-vimutti)

“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?	“How many conditions are necessary to emerge from the signless release of the heart?”
“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya— sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro. Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.	“Two conditions are necessary to emerge from the signless release of the heart: focusing on all signs, and not focusing on the signless. These two conditions are necessary to emerge from the signless release of the heart.”

43.20.4 – (4 kinds of ceto vimutti, how they differ?)

“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?	“The limitless release of the heart, and the release of the heart through nothingness, and the release of the heart through emptiness, and the signless release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“Yā cāyaṁ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti—atthi kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā, byañjanameva nānaṁ.	“There is a way in which these things differ in both meaning and phrasing. But there’s also a way in which they mean the same thing, and differ only in the phrasing.

(differ in both meaning and phrasing)

Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca?

And what’s the way in which these things differ in both meaning and phrasing?

43.20.4.1 – (appamāṇā cetovimutti = 4bv brahma vihāra)

Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccatāvuso, appamāṇā cetovimutti.

Firstly, a monk meditates spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

43.20.4.2 – (ākiñcaññā ceto vimutti = STED dimension of nothingness formula)

Katamā cāvuso, ākiñcaññā cetovimutti? Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccatāvuso, ākiñcaññā cetovimutti.

And what is the release of the heart through nothingness? It’s when a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. This is called the heart’s release through nothingness.

43.20.4.3 – (suññatā cetovimutti = See forest, hut, empty of atta/self)

Katamā cāvuso, suññatā cetovimutti? Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccatāvuso, suññatā cetovimutti.

And what is the release of the heart through emptiness? It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is empty of a self or what belongs to a self.’ This is called the release of the heart through emptiness.

43.20.4.4 – (animittā cetovimutti: STED animitta formula)

Katamā cāvuso, animittā cetovimutti? Idhāvuso, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccatāvuso, animittā cetovimutti.	And what is the signless release of the heart? It’s when a monk, not focusing on any signs, enters and remains in the signless undistractible-lucidity of the heart. This is called the signless release of the heart.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānātthā ceva nānābyañjanā ca.	This is the way in which these things differ in both meaning and phrasing.

43.20.10 – (how 4 ceto vimutti are the same – rāga, dosa, moha are the limit/measures)

Katamo cāvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānaṁ?	And what’s the way in which they mean the same thing, and differ only in the phrasing?
Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.	Greed, hate, and delusion are makers of limits. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of limitless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.	Greed is something, hate is something, and delusion is something. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness. That unshakable release of the heart is empty of greed, hate, and delusion.
Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.	Greed, hate, and delusion are makers of signs. A monk who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future. The unshakable release of the heart is said to be the best kind of signless release of the heart. That unshakable release of the heart is empty of greed, hate, and delusion.
Ayaṁ kho, āvuso, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.	This is the way in which they mean the same thing, and differ only in the phrasing.”
Idamavocāyasmā sāriputto. Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti.	This is what Venerable Sāriputta said. Satisfied, Venerable Mahākoṭṭhita was happy with what Sāriputta said.
Mahāvedallasuttaṁ niṭṭhitaṁ tatiyaṁ.	(end of sutta⏹️)

44 – MN 44 cūḷa-vedalla: Shorter Set of Questions & Answers

cst4	(derived from Ven. Thanissaro trans.)
	(The Buddha praised Dhammadinnā the nun as the foremost Dhamma teacher among his nun disciples. In this discourse she answers questions put to her by a layman—Visākha—who, according to the commentary, was her former husband, a merchant of Rājagaha, and a non-returner.)
♦ 460. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi.	I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. Then Visākha the lay follower went to Dhammadinnā the nun and, on arrival, having bowed down to her, sat to one side.

44.1 - (Self-identification)

ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca — “‘sakkāyo sakkāyo’ti, ayye, vuccati. katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?	As he was sitting there he said to her, “‘Self-identification, self-identification,’ it is said, lady. Which self-identification is described by the Blessed One?”
“pañca kho ime, āvuso visākha, upādānak-khandhā sakkāyo vutto bhagavatā, seyyathidaṃ — rūpupādānak-khandho, vedanupādānak-khandho, saññupādānak-khandho, saṅkhārupādānak-khandho, viññāṇupādānak-khandho. ime kho, āvuso visākha, pañcupādānak-khandhā sakkāyo vutto bhagavatā”ti.	“There are these five clinging-aggregates, friend Visākha: the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrications clinging-aggregate, the consciousness clinging-aggregate. These five clinging-aggregates are the self-identification described by the Blessed One.”
♦ “sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi — “‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?	Saying, “Yes, lady,” Visākha the lay follower delighted & rejoiced in what Dhammadinnā the nun had said. Then he asked her a further question: “‘The origination of self-identification, the origination of self-identification,’ it is said, lady. Which origination of self-identification is described by the Blessed One?”
“yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ — kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.	“The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., craving for sensual pleasure, craving for becoming, craving for non-becoming: This, friend Visākha, is the origination of self-identification described by the Blessed One.”
♦ “‘sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?	“‘The cessation of self-identification, the cessation of self-identification,’ it is said, lady. Which cessation of self-identification is described by the Blessed One?”
♦ “yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.	“The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving: This, friend Visākha, is the cessation of self-identification described by the Blessed One.”
♦ “‘sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?	“‘The way of practice leading to the cessation of self-identification, the way of practice leading to the cessation of self-identification,’ it is said, lady. Which way of practice leading to the cessation of self-identification is described by the Blessed One?”
♦ “ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ — sammā-diṭṭhi sammā-saṅkappo sammā-vācā sammā-kammanto sammā-ājīvo sammā-vāyāmo sammā-sati sammā-samādhī”ti.	“Precisely this noble eightfold path—right view, right resolve, right speech, right action, right livelihood, right effort, right-remembering, righteous-undistractable-lucidity: This, friend Visākha, is the way of practice leading to the cessation of self-identification described by the Blessed One.”
♦ “taññeva nu kho, ayye, upādānaṃ te VAR pañcupādānak-khandhā udāhu aññatra pañcahupādānak-khandhehi upādānan”ti?	“Is it the case, lady, that clinging is the same thing as the five clinging-aggregates or is it something separate?”
“na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānak-khandhā, nāpi aññatra pañcahupādānak-khandhehi upādānaṃ. yo kho, āvuso visākha, pañcasu upādānak-khandhesu chandarāgo taṃ tattha upādānan”ti.	“Friend Visākha, neither is clinging the same thing as the five clinging-aggregates, nor is it something separate. Whatever desire & passion there is with regard to the five clinging-aggregates, that is the clinging there.”
♦ 461. “kathaṃ panāyye, sakkāyadiṭṭhi hotī”ti?	“But, lady, how does self-identification view come about?”
“idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.	“There is the case, friend Visākha, where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—assumes form [e.g., the body] to be the self, or the self as possessing form, or form as in the self, or the self as in form.
vedanaṃ ... pe ...	“He assumes feeling to be the self.…
saññaṃ...	“He assumes perception to be the self.…
saṅkhāre...	“He assumes fabrications to be the self.…
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.	“He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification view comes about.”
♦ “kathaṃ panāyye, sakkāyadiṭṭhi na hotī”ti?	“But, lady, how does self-identification view not come about?”
♦ “idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.	“There is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their Dhamma— doesn’t assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
na vedanaṃ ... pe ...	“He doesn’t assume feeling to be the self.…
na saññaṃ...	“He doesn’t assume perception to be the self.…
na saṅkhāre ... pe ...	“He doesn’t assume fabrications to be the self.…
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.	“He doesn’t assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. This is how self-identification view does not come about.”

44.2 - (The Noble Eightfold Path)

♦ 462. “katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?	“Now, again, lady, what is the noble eightfold path?”
♦ “ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ — sammā-diṭṭhi sammā-saṅkappo sammā-vācā sammā-kammanto sammā-ājīvo sammā-vāyāmo sammā-sati sammā-samādhī”ti.	“This is the noble eightfold path, friend Visākha: right view, right resolve, right speech, right action, right livelihood, right effort, right-remembering, righteous-undistractable-lucidity.”
“ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?	“Is the noble eightfold path fabricated or unfabricated?”
♦ “ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti.	“The noble eightfold path is fabricated.”
♦ “ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?	“And are the three aggregates [of virtue, concentration, & discernment] included under the noble eightfold path, lady, or is the noble eightfold path included under the three aggregates?”
♦ “na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā; tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito.	“The three aggregates are not included under the noble eightfold path, friend Visākha, but the noble eightfold path is included under the three aggregates.
yā cāvuso visākha, sammā-vācā yo ca sammā-kammanto yo ca sammā-ājīvo ime dhammā sīlak-khandhe saṅgahitā.	Right speech, right action, & right livelihood come under the aggregate of virtue.

44.3 - (samādhi-khandha)

yo ca sammā-vāyāmo yā ca sammā-sati yo ca sammā-samādhi	Right-effort, right-remembering, & righteous-undistractable-lucidity
ime dhammā samādhik-khandhe saṅgahitā.	those Dhammas {come under the} undistractable-lucidity-aggregate.
yā ca sammā-diṭṭhi yo ca sammā-saṅkappo,	Right-view & right-resolve,
ime dhammā paññāk-khandhe saṅgahitā”ti.	those Dhammas {come under the} discernment-aggregate.”

44.4 - (samādhi, -nimittā,-parikkhārā,-bhāvanā)

♦ “katamo panāyye, samādhi,	“Now what, lady, (is) undistractable-lucidity?
katame dhammā samādhi-nimittā,	which Dhammas are undistractable-lucidity-themes?
katame dhammā samādhi-parikkhārā,	what Dhammas are undistractable-lucidity-requisites?
katamā samādhi-bhāvanā”ti?	what (is) undistractable-lucidity-development?
♦ “yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi;	“friend Visākha, mind’s unification is undistractable-lucidity.
cattāro sati-’paṭṭhānā samādhi-nimittā;	four remembrance-establishings (are) undistractable-lucidity-themes.
cattāro sammap-padhānā samādhi-parikkhārā.	four right-exertions (are) undistractable-lucidity-requisites.
yā tesaṃyeva dhammānaṃ	Whichever of these Dhammas; (their)
āsevanā bhāvanā bahulī-kammaṃ,	cultivation, development, abundant-pursuit,
ayaṃ ettha samādhi-bhāvanā”ti.	that there (is) undistractable-lucidity-development.

44.5 - (Fabrications: bodily, voice, mind)

♦ 463. “kati panāyye, saṅkhārā”ti?	“Now, lady, what are-fabrications?”
♦ “tayo-’me, āvuso visākha, saṅkhārā —	“These three-fabrications, friend Visākha:
kāya-saṅkhāro, vacī-saṅkhāro, citta-saṅkhāro”ti.	bodily-fabrications, vocal-speech-fabrications, & mental-fabrications.”
♦ “katamo panāyye, kāya-saṅkhāro,	“But what are bodily-fabrications?
katamo vacī-saṅkhāro,	What are vocal-speech-fabrications?
katamo citta-saṅkhāro”ti?	What are mental-fabrications?”
♦ “assāsa-passāsā kho, āvuso visākha, kāya-saṅkhāro,	“In-&-out-breaths are bodily-fabrications.
vitakka-vicārā vacī-saṅkhāro,	Directed thought-&-evaluation are vocal-speech-fabrications.
saññā ca vedanā ca citta-saṅkhāro”ti.	Perceptions & feelings are mental-fabrications.”
♦ “kasmā panāyye, assāsapassāsā kāya-saṅkhāro,	“But why are in-&-out breaths bodily-fabrications?
kasmā vitakka-vicārā vacī-saṅkhāro,	Why are directed thought-&-evaluation vocal-speech-fabrications?
kasmā saññā ca vedanā ca citta-saṅkhāro”ti?	Why are perceptions & feelings mental-fabrications?”
♦ “assāsa-passāsā kho, āvuso visākha, kāyikā	“In-&-out breaths, ***, (are) bodily;
ete dhammā kāyap-paṭi-baddhā,	these dhamma-[things] (are) bound-up-with-the-body,
tasmā assāsa-passāsā kāya-saṅkhāro.	That’s why in-&-out breaths are bodily-fabrications.
pubbe kho, āvuso visākha,	prior to [vocalizing speech], friend Visakha,
vitakketvā vicāretvā	(one) directs-thoughts (and) evaluates [those very thoughts],
pacchā vācaṃ bhindati,	afterwards, vocal-speech breaks-out,
tasmā vitakka-vicārā vacī-saṅkhāro.	Therefore directed-thought-&-evaluation are vocal-speech-fabrications.
saññā ca vedanā ca cetasikā	Perceptions & feelings are mental;
ete dhammā cittap-paṭi-baddhā,	these dhamma-[things] (are) bound-up-with-the-mind.
tasmā saññā ca vedanā ca citta-saṅkhāro”ti.	Therefore perceptions & feelings (are) mental-fabrications.”

44.6 - (saññā-vedayita-nirodha-samāpatti)

♦ 464. “kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?	“Now, lady, how does the attainment of the cessation of perception & feeling come about?”
♦ “na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā, ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.	“The thought does not occur to a monk as he is attaining the cessation of perception & feeling that ‘I am about to attain the cessation of perception & feeling’ or that ‘I am attaining the cessation of perception & feeling’ or that ‘I have attained the cessation of perception & feeling.’
atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.	Instead, the way his mind has previously been developed leads him to that state.”
♦ “saññāvedayitanirodhaṃ samāpajjantass panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?	“But when a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?”
“saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacī-saṅkhāro, tato kāya-saṅkhāro, tato citta-saṅkhāro”ti.	“When a monk is attaining the cessation of perception & feeling, friend Visākha, verbal fabrications cease first, then bodily fabrications, then mental fabrications.”1
♦ “kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?	“Now, lady, how does emergence from the cessation of perception & feeling come about?”
♦ “na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti — ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.	“The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that ‘I am about to emerge from the cessation of perception & feeling’ or that ‘I am emerging from the cessation of perception & feeling’ or that ‘I have emerged from the cessation of perception & feeling.’
atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.	Instead, the way his mind has previously been developed leads him to that state.”
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti — yadi vā kāya-saṅkhāro, yadi vā vacī-saṅkhāro, yadi vā citta-saṅkhāro”ti?	“But when a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati citta-saṅkhāro, tato kāya-saṅkhāro, tato vacī-saṅkhāro”ti.	“When a monk is emerging from the cessation of perception & feeling, friend Visākha, mental fabrications arise first, then bodily fabrications, then verbal fabrications.”
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti?	“When a monk has emerged from the cessation of perception & feeling, lady, how many contacts make contact?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti — suññato phasso, animitto phasso, appaṇihito phasso”ti.	“When a monk has emerged from the cessation of perception & feeling, friend Visākha, three contacts make contact: contact with emptiness, contact with the signless, & contact with the undirected.”2
♦ “saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāran”ti?	“When a monk has emerged from the cessation of perception & feeling, lady, to what does his mind lean, to what does it tend, to what does it incline?”
“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāran”ti.	“When a monk has emerged from the cessation of perception & feeling, friend Visākha, his mind leans to seclusion, tends to seclusion, inclines to seclusion.”3

44.7 - (vedana)

♦ 465. “kati panāyye, vedanā”ti?	“Now, lady, how many kinds of feeling are there?”
♦ “tisso kho imā, āvuso visākha, vedanā — sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.	“These three kinds of feeling: pleasant feeling, painful feeling, & neither-pleasant-nor-painful feeling.”
♦ “katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?	“What is pleasant feeling? What is painful feeling? What is neither-pleasant-nor-painful feeling?”
♦ “yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ — ayaṃ sukhā vedanā.	“Whatever is experienced physically or mentally as pleasant & gratifying is pleasant feeling.
yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ — ayaṃ dukkhā vedanā.	Whatever is experienced physically or mentally as painful & hurting is painful feeling.
yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ — ayaṃ adukkhamasukhā vedanā”ti.	Whatever is experienced physically or mentally as neither gratifying nor hurting is neither-pleasant-nor-painful feeling.”
♦ “sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā”ti?	“In what way is pleasant feeling pleasant, lady, and in what way painful?”
♦ “sukhā kho, āvuso visākha, vedanā ṭhiti-sukhā	“Pleasant feeling is pleasant in remaining,
vipariṇāma-dukkhā;	& painful in changing, friend Visākha.
dukkhā vedanā ṭhiti-dukkhā	Painful feeling is painful in remaining &
vipariṇāma-sukhā;	pleasant in changing.
a-dukkham-a-sukhā vedanā ñāṇa-sukhā	Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge,
aññāṇa-dukkhā”ti.	and painful in occurring without knowledge.”
♦ “sukhāya panāyye, vedanāya kiṃ anusayo anuseti,	“What obsession gets obsessed with pleasant feeling?
dukkhāya vedanāya kiṃ anusayo anuseti,	What obsession gets obsessed painful feeling?
adukkhamasukhāya vedanāya kiṃ anusayo anusetī”ti?	What obsession gets obsessed with neither-pleasant-nor-painful feeling?”
♦ “sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti,	“Passion-obsession gets obsessed with pleasant feeling.
dukkhāya vedanāya paṭighānusayo anuseti,	Resistance-obsession gets obsessed with painful feeling.
adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.	Ignorance-obsession gets obsessed with neither-pleasant-nor-painful feeling.”
♦ “sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti,	“Does passion-obsession get obsessed with all pleasant feeling?
sabbāya dukkhāya vedanāya paṭighānusayo anuseti,	Does resistance-obsession get obsessed with all painful feeling?
sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?	Does ignorance-obsession get obsessed with all neither-pleasant-nor-painful feeling?”
♦ “na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.	“No.…”
♦ “sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabban”ti?	“But what is to be abandoned with regard to pleasant feeling? What is to be abandoned with regard to painful feeling? What is to be abandoned with regard to neither-pleasant-nor-painful feeling?”
♦ “sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo,	“Passion-obsession is to be abandoned with regard to pleasant feeling.
dukkhāya vedanāya paṭighānusayo pahātabbo,	Resistance-obsession is to be abandoned with regard to painful feeling.
adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.	Ignorance-obsession is to be abandoned with regard to neither-pleasant-nor-painful feeling.”
♦ “sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?	“Is passion-obsession to be abandoned with regard to all pleasant feeling? Is resistance-obsession to be abandoned with regard to all painful feeling? Is ignorance-obsession to be abandoned with regard to all neither-pleasant-nor-painful feeling?”
♦ “na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo. idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. rāgaṃ tena pajahati, na tattha rāgānusayo anuseti.	“No .… There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. With that he abandons passion. No passion-obsession gets obsessed there.4
idhāvuso visākha, bhikkhu iti paṭisañcikkhati — ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti? iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti.	There is the case where a monk considers, ‘O when will I enter & remain in the dimension that those who are noble now enter & remain in?’ And as he thus nurses this yearning for the unexcelled liberations, there arises within him sorrow based on that yearning. With that he abandons resistance. No resistance-obsession gets obsessed there.5
idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. avijjaṃ tena pajahati, na tattha avijjānusayo anusetī”ti.	There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. With that he abandons ignorance. No ignorance-obsession gets obsessed there.”6
♦ 466. “sukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?	“Now what, lady, lies on the other side of pleasant feeling?”
♦ “sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.	“Passion lies on the other side of pleasant feeling.”
♦ “dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo”ti?	“And what lies on the other side of painful feeling?”
♦ “dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.	“Resistance lies on the other side of painful feeling.”7
♦ “adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?	“What lies on the other side of neither-pleasant-nor-painful feeling?”
♦ “adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.	“Ignorance lies on the other side of neither-pleasant-nor-painful feeling.”
♦ “avijjāya panāyye, kiṃ paṭibhāgo”ti?	“What lies on the other side of ignorance?”
♦ “avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.	“Clear knowing lies on the other side of ignorance.”
♦ “vijjāya panāyye, kiṃ paṭibhāgo”ti?	“What lies on the other side of clear knowing?”
♦ “vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.	“Release lies on the other side of clear knowing.”
♦ “vimuttiyā panāyye, kiṃ paṭibhāgo”ti?	“What lies on the other side of release?”
♦ “vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo”ti.	“Unbinding lies on the other side of release.”
♦ “nibbānassa panāyye, kiṃ paṭibhāgo”ti?	“What lies on the other side of unbinding?”
“accayāsi, āvuso VAR visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ. nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ. ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.	“You’ve gone too far, friend Visākha. You can’t keep holding on up to the limit of questions. For the holy life gains a footing in unbinding, culminates in unbinding, has unbinding as its final end. If you wish, go to the Blessed One and ask him the meaning of these things. Whatever he says, that’s how you should remember it.”

44.8 - (conclusion)

♦ 467. atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca — “paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī. maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. eso cevetassa VAR attho. evañca naṃ VAR dhārehī”ti.	Then Visākha the lay follower, delighting & rejoicing in what Dhammadinnā the nun had said, bowed down to her and, keeping her to his right, went to the Blessed One. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there he told the Blessed One the full extent of the conversation he had had with Dhammadinnā the nun. When this was said, the Blessed One said to him, “Dhammadinnā the nun is wise, Visākha, a woman of great discernment. If you had asked me those things, I would have answered you in the same way she did. That is the meaning of those things. That is how you should remember it.”
♦ idamavoca bhagavā. attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.	That is what the Blessed One said. Gratified, Visākha the lay follower delighted in the Blessed One’s words.
♦ cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.	(end of sutta)

Notes (Ṭhānissaro Bhikkhu‍)
1. Verbal fabrication grows still on attaining the second jhāna; bodily fabrication grows still on attaining the fourth jhāna; mental fabrication grows still on attaining the cessation of perception & feeling.
2. Emptiness, the signless, & the undirected are names for a state of concentration that lies on the threshold of unbinding. They differ only in how they are approached. According to the commentary, they color one’s first apprehension of unbinding: a meditator who has been focusing on the theme of inconstancy will first apprehend unbinding as signless; one who has been focusing on the theme of stress will first apprehend it as undirected; one who has been focusing on the theme of not-self will first apprehend it as emptiness.
3. According to the commentary, “seclusion” here stands for unbinding. On emerging from the cessation of perception & feeling, and having had contact with emptiness/the signless/the undirected, the mind inclines naturally to a direct experience of unbinding.
4. In other words, once the pleasure of the first jhāna has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further passion-obsession with pleasant feeling. (The commentary says that this is true at attainment of non-returning, but this must be a mistake, as non-returners are still subject to passion for form and formless phenomena.)
5. Once this sorrow has been used as a basis for giving rise to the discernment that leads to non-returning, the mind has no further resistance-obsession with painful feeling.
6. Once this feeling of neither pleasure nor pain has been used as a basis for giving rise to the discernment that leads to arahantship, the mind has no further ignorance-obsession with feelings of neither pleasure nor pain.
7. This reading follows the Thai edition of the Pali Canon. The PTS edition gives the first two questions and answers of this exchange as follows:
“Now what, lady, lies on the other side of pleasant feeling?”
“Painful feeling lies on the other side of pleasant feeling.”
“And what lies on the other side of painful feeling?”
“Pleasant feeling lies on the other side of painful feeling.”
For some reason, the editors of neither edition seen to have been aware of the reading in the other edition.
See also: MN 109; MN 111; MN 148; SN 22:121; SN 36:6; SN 36:11; AN 5:200; AN 7:11–12; AN 8:70

45 – MN 45 Cūḷa-dhamma-samādāna: Shorter Discourse on Taking Up Dharma-[Practices]

45.4 – Four permutations of practice style and rebirth

	(derived from B. Sujato 2018/12)
Cūḷadhammasamādānasutta	The Shorter Discourse on Taking Up Practices
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“cattārimāni, bhikkhave, dhammasamādānāni.	“monks, there are these four ways of taking up practices.
Katamāni cattāri?	What four?
Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ;	There is a way of taking up practices that is pleasant now but results in future pain.
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ;	There is a way of taking up practices that is painful now and results in future pain.
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ;	There is a way of taking up practices that is painful now but results in future pleasure.
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	There is a way of taking up practices that is pleasant now and results in future pleasure.

45.4.1 – (pleasure now (5 sensual pleasure strings), future pain (reborn in lower realm))

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ?	And what is the way of taking up practices that is pleasant now but results in future pain?
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘natthi kāmesu doso’ti.	‘There’s nothing wrong with sensual pleasures.’
Te kāmesu pātabyataṃ āpajjanti.	They throw themselves into sensual pleasures,
Te kho moḷibaddhāhi paribbājikāhi paricārenti.	cavorting with female wanderers with fancy hair-dos.
Te evamāhaṃsu:	They say:
‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti?	‘What future danger do those ascetics and brahmins see in sensual pleasures that they speak of giving up sensual pleasures, and advocate the complete understanding of sensual pleasures?
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti.	Pleasant is the touch of this female wanderer’s arm, tender, soft, and downy!’ And they throw themselves into sensual pleasures.
Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.	And there they feel painful, sharp, severe, acute feelings.
Te evamāhaṃsu:	They say:
‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.	‘This is that future danger that those ascetics and brahmins saw. For it is because of sensual pleasures that I’m feeling painful, sharp, severe, acute feelings.’

45.4.1.5 - (sensual pleasure compared to creeper that kills tree)

Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya.	Suppose that in the last month of summer a camel’s foot creeper pod were to burst open
Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya.	and a seed were to fall at the root of a sal tree.
Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya.	Then the deity haunting that sal tree would become apprehensive and nervous.
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ:	But their friends and colleagues, relatives and kin—deities of the parks, forests, trees, and those who haunt the herbs, grass, and big trees—would come together to reassure them:
‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi;	‘Do not fear, sir, do not fear!
appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā’ti.	Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’
Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya.	But none of these things happened. And the seed was fertile, so that when the clouds soaked it with rain, it sprouted.
Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya.	And the creeper wound its tender, soft, and downy tendrils around that sal tree.
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa:	Then the deity thought:
‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ:	‘What future danger did my friends see when they said:
“mā bhavaṃ bhāyi mā bhavaṃ bhāyi,	‘Do not fear, sir, do not fear!
appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā”ti;	Hopefully that seed will be swallowed by a peacock, or eaten by a deer, or burnt by a forest fire, or picked up by a lumberjack, or eaten by termites, or it may not even be fertile.’
sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti.	Pleasant is the touch of this creeper’s tender, soft, and downy tendrils.’
Sā taṃ sālaṃ anuparihareyya.	Then the creeper enfolded the sal tree,
Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ kareyya.	made a canopy over it,
Upari viṭabhiṃ karitvā oghanaṃ janeyya.	draped a curtain around it,
Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya.	and split apart all the main branches.
Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa:	Then the deity thought:
‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ:	‘This is the future danger that my friends saw!
“mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā”ti.
Yañcāhaṃ māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti.	It’s because of that camel’s foot creeper seed that I’m feeling painful, sharp, severe, acute feelings.’
Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti.	In the same way, there are some ascetics and brahmins who have this doctrine and view: ‘There’s nothing wrong with sensual pleasures’ …
Te kāmesu pātabyataṃ āpajjanti.
Te moḷibaddhāhi paribbājikāhi paricārenti.
Te evamāhaṃsu:
‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti?
Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti.
Te kāmesu pātabyataṃ āpajjanti.
Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti.
Te evamāhaṃsu:
‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti.
Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.	This is called the way of taking up practices that is pleasant now but results in future pain.

45.4.2 – (Painful now (useless austerities), future pain (reborn in lower realm))

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ?	And what is the way of taking up practices that is painful now and results in future pain?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati,	It’s when someone 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, 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.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko.	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.
Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti.	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	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.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	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.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,	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.
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti, āsanapaṭikkhitto,	They stand forever, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti,	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.	They’re committed to the practice of immersion in water three times a day, including the evening.
Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.	This is called the way of taking up practices that is painful now and results in future pain.

45.4.3 - (Painful now (resist urge of 5niv), future pleasure (reborn in deva realm))

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ?	And what is the way of taking up practices that is painful now but results in future pleasure?
Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;
pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati.	They lead the full and pure spiritual life in pain and sadness, weeping, with tearful faces.
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.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.	This is called the way of taking up practices that is painful now but results in future pleasure.

45.4.4 - (Pleasure now (4j jhanas), pleasure future (rebirth in deva realm))

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ?	And what is the way of taking up practices that is pleasant now and results in future pleasure?
Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti;
pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna …
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
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.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	This is called the way of taking up practices that is pleasant now and results in future pleasure.
Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti.	These are the four ways of taking up practices.”
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⏹️)

46 – MN 46 Mahā-dhamma-samādāna: The Great [Discourse] on Taking Up Dharma [practices]

46.1 (beings want good to come and bad to go)

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“yebhuyyena, bhikkhave, sattā evaṅkāmā evaṃchandā evaṃadhippāyā:	“monks, sentient beings typically have the wish, desire, and hope:
‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti.	‘Oh, if only unlikable, undesirable, and disagreeable things would decrease, and likable, desirable, and agreeable things would increase!’

46.1.1 (but the opposite happens. Why?)

Tesaṃ, bhikkhave, sattānaṃ evaṅkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	But exactly the opposite happens to them.
Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā”ti?	What do you take to be the reason for this?”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.	“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

46.1.2 (ordinary person cultivates wrong)

“Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,	“Take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti.	They don’t know what Dharmas they should cultivate and foster, and what Dharmas they shouldn’t cultivate and foster.
So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati.	So they cultivate and foster Dharmas they shouldn’t, and don’t cultivate and foster Dharmas they should.
Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.	Because that’s what it’s like for someone who doesn’t know.

46.1.3 (educated disciple cultivates right)

Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,	But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons.
sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti.	They know what Dharmas they should cultivate and foster, and what Dharmas they shouldn’t cultivate and foster.
So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati.	So they cultivate and foster Dharmas they should, and don’t cultivate and foster Dharmas they shouldn’t.
Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.	Because that’s what it’s like for someone who knows.

46.2 (there are 4 permutations of Dharma and future result)

Cattārimāni, bhikkhave, dhammasamādānāni.	monks, there are these four ways of taking up Dharmas.
Katamāni cattāri?	What four?
Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ;	There is a way of taking up Dharmas that is painful now and results in future pain.
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ;	There is a way of taking up Dharmas that is pleasant now but results in future pain.
atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ;	There is a way of taking up Dharmas that is painful now but results in future pleasure.
atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	There is a way of taking up Dharmas that is pleasant now and results in future pleasure.

46.2.1 (pain now and pain future for ignoramus)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand:
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.	‘This is the way of taking up Dharmas that is painful now and results in future pain.’
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti.	So instead of avoiding that Dharma, they cultivate it.
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	When they do so, unlikable, undesirable, and disagreeable things increase, and likable, desirable, and agreeable things decrease.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (1)	Because that’s what it’s like for someone who doesn’t know.

46.2.2 (pleasure now and pain future for ignoramus)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pain, an ignoramus …
‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākan’ti.
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti.	cultivates it …
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	and disagreeable things increase …
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (2)

46.2.3 (pain now and pleasure future for ignoramus)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pleasure, an ignoramus …
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākan’ti.
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti.	doesn’t cultivate it …
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	and disagreeable things increase …
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (3)

46.2.4 (pleasure now and pleasure future for ignoramus)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pleasure, an ignoramus …
‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākan’ti.
Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti.	doesn’t cultivate it …
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti.	and disagreeable things increase …
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno. (4)	Because that’s what it’s like for someone who doesn’t know.

46.3 (four permutations for wise person)

46.3.1 (pain now and pain future for wise)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pain, a wise person, knowing this, truly understands:
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.	‘This is the way of taking up Dharmas that is painful now and results in future pain.’
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti.	So instead of cultivating that Dharma, they avoid it.
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (1)	Because that’s what it’s like for someone who knows.

46.3.2 (pleasure now and pain future for wise)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pain, a wise person …
‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākan’ti.
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti.	doesn’t cultivate it …
Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	and agreeable things increase …
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (2)

46.3.3 (pain now and pleasure future for wise)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is painful now and results in future pleasure, a wise person …
‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākan’ti.
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti.	cultivates it …
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	and agreeable things increase …
Taṃ kissa hetu?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (3)

46.3.4 (pleasure now and pleasure future for wise)

Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti:	When it comes to the way of taking up Dharmas that is pleasant now and results in future pleasure, a wise person, knowing this, truly understands:
‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākan’ti.	‘This is the way of taking up Dharmas that is pleasant now and results in future pleasure.’
Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti.	So instead of avoiding that Dharma, they cultivate it.
Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti.	When they do so, unlikable, undesirable, and disagreeable things decrease, and likable, desirable, and agreeable things increase.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno. (4)	Because that’s what it’s like for someone who knows.

46.4 (four permutation details)

46.4.1 (pain now and pain future: wrong action, speech, view)

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ?	And what is the way of taking up Dharmas that is painful now and results in future pain?
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone in pain and sadness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pain and sadness.
sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. (1)	This is called the way of taking up Dharmas that is painful now and results in future pain.

46.4.2 (pleasure now and pain future: wrong action, speech, view)

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ?	And what is the way of taking up Dharmas that is pleasant now but results in future pain?
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;	It’s when someone with pleasure and happiness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pleasure and happiness.
sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	But when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. (2)	This is called the way of taking up Dharmas that is pleasant now but results in future pain.

46.4.3 (pain now and pleasure future: abstain from wrong action, speech, view)

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ?	And what is the way of taking up Dharmas that is painful now but results in future pleasure?
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;	It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.
sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti;
sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	But when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. (3)	This is called the way of taking up Dharmas that is painful now but results in future pleasure.

46.4.4 (pleasure now and pleasure future: abstain from wrong action, speech, view)

Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ?	And what is the way of taking up Dharmas that is pleasant now and results in future pleasure?
Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;	It’s when someone with pleasure and happiness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pleasure and happiness.
sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti;
sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	And when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.	This is called the way of taking up Dharmas that is pleasant now and results in future pleasure.
Imāni kho, bhikkhave, cattāri dhammasamādānāni. (4)	These are the four ways of taking up Dharmas.

46.5 (four similes)

46.5.1 (bitter gourd mixed with poison)

Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho.	Suppose there was some bitter gourd mixed with poison.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho,	‘Here, mister, this is bitter gourd mixed with poison.
sace ākaṅkhasi piva.	Drink it if you like.
Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.	If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’
So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. Without thinking, he’d drink it.
Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain.
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ. (1)	This is comparable to the way of taking up Dharmas that is painful now and results in future pain, I say.

46.5.2 (bronze cup of beverage)

Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.	Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho.	But it was mixed with poison.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno.	‘Here, mister, this bronze cup of beverage has a nice color, aroma, and flavor.
So ca kho visena saṃsaṭṭho,	But it’s mixed with poison.
sace ākaṅkhasi piva.	Drink it if you like.
Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti.	If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’
So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. Without thinking, he’d drink it.
Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain.
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ. (2)	This is comparable to the way of taking up Dharmas that is pleasant now and results in future pain, I say.

46.5.3 (fermented urine with medicine)

Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ.	Suppose there was some fermented urine mixed with different medicines.
Atha puriso āgaccheyya paṇḍukarogī.	Then a man with jaundice would come along.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva.	‘Here, mister, this is fermented urine mixed with different medicines. Drink it if you like.
Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.	If you drink it, the color, aroma, and flavor will be unappetizing, but after drinking it you will be happy.’
So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. After thinking, he’d drink it.
Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.	The color, aroma, and flavor would be unappetizing, but after drinking it he would be happy.
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ. (3)	This is comparable to the way of taking up Dharmas that is painful now and results in future pleasure, I say.

46.5.4 (honey, ghee, molasses)

Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ.	Suppose there was some curds, honey, ghee, and molasses all mixed together.
Atha puriso āgaccheyya lohitapakkhandiko.	Then a man with dysentery would come along.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, idaṃ dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva.	‘Here, mister, this is curds, honey, ghee, and molasses all mixed together. Drink it if you like.
Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti.	If you drink it, the color, aroma, and flavor will be appetizing, and after drinking it you will be happy.’
So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya.	He wouldn’t reject it. After thinking, he’d drink it.
Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa.	The color, aroma, and flavor would be appetizing, and after drinking it he would be happy.
Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. (4)	This is comparable to the way of taking up Dharmas that is pleasant now and results in future pleasure, I say.

46.6 (conclusion: way that is pleasant now and future ↔ rain season sky sun dispels dark)

Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca;

It’s like the time after the rainy season when the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.

46.6.1 (Buddha critical of wrong Dharmas of other religions)

evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.	In the same way, this way of taking up Dharmas that is pleasant now and results in future pleasure dispels the doctrines of the various other ascetics and brahmins as it shines and glows and radiates.”
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⏹️)

47 – MN 47 Vīmaṃsaka: The Inquirer

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti.	“monks, a monk who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One to see whether he is a fully awakened Buddha or not.”
“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

47.1 - (nothing corrupt can be seen or heard in the Realized One.)

“Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu:	“monks, a monk who is an inquirer, unable to comprehend another’s mind, should scrutinize the Realized One for two things—things that can be seen and heard:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything corrupt be seen or heard in the Realized One or not?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (1)	nothing corrupt can be seen or heard in the Realized One.

47.2 - (nothing mixed can be seen or heard in the Realized One.)

Yato naṃ samannesamāno evaṃ jānāti:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:
‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything mixed be seen or heard in the Realized One or not?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (2)	nothing mixed can be seen or heard in the Realized One.

47.3 - (clean things can be seen and heard in the Realized One.)

Yato naṃ samannesamāno evaṃ jānāti:
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything clean be seen or heard in the Realized One or not?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti. (3)	clean things can be seen and heard in the Realized One.

47.4 - (the venerable attained this skillful state a long time ago, not just recently.)

Yato naṃ samannesamāno evaṃ jānāti:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:
‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti?	‘Did the venerable attain this skillful state a long time ago, or just recently?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that
‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti. (4)	the venerable attained this skillful state a long time ago, not just recently.

47.5 - (those dangers are not found in that venerable monk who has achieved fame and renown.)

Yato naṃ samannesamāno evaṃ jānāti:
‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti?	‘Are certain dangers found in that venerable monk who has achieved fame and renown?’
Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto.	For, monks, so long as a monk has not achieved fame and renown, certain dangers are not found in them.
Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṃvijjanti.	But when they achieve fame and renown, those dangers appear.
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti. (5)	those dangers are not found in that venerable monk who has achieved fame and renown.

47.6 - (reason they don’t indulge in sensual pleasures is that greed has ended.)

Yato naṃ samannesamāno evaṃ jānāti:
‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati:	They scrutinize further:
‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;	‘Is this venerable securely stopped or insecurely stopped?
vītarāgattā kāme na sevati khayā rāgassā’ti?	Is the reason they don’t indulge in sensual pleasures that they’re free of greed because greed has ended?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing him they find that
‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;	that venerable is securely stopped, not insecurely stopped.
vītarāgattā kāme na sevati khayā rāgassā’ti. (6)	The reason they don’t indulge in sensual pleasures is that they’re free of greed because greed has ended.

47.10 - (‘But what reasons does the venerable have for saying this?’)

Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ:	If others should ask that monk:
‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi—	‘But what reasons does the venerable have for saying this?’
abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato;
vītarāgattā kāme na sevati khayā rāgassā’ti.
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu sandissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti.	‘Because, whether that venerable is staying in a community or alone, some people there are in a good way or a bad way, some instruct a group, and some indulge in carnal pleasures, while others remain unsullied. Yet that venerable doesn’t look down on them for that.
Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ—	Also, I have heard and learned this in the presence of the Buddha:
abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.	“I am securely stopped, not insecurely stopped. The reason I don’t indulge in sensual pleasures is that I’m free of greed because greed has ended.”’
Tatra, bhikkhave, tathāgatova uttariṃ paṭipucchitabbo:	Next, they should ask the Realized One himself about this:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything corrupt be seen or heard in the Realized One or not?’
Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya:	The Realized One would answer:
‘ye saṅkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (1)	‘Nothing corrupt can be seen or heard in the Realized One.’
‘Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything mixed be seen or heard in the Realized One or not?’
Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya:	The Realized One would answer:
‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti. (2)	‘Nothing mixed can be seen or heard in the Realized One.’
‘Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti?	‘Can anything clean be seen or heard in the Realized One or not?’
Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya:	The Realized One would answer:
‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa;	‘Clean things can be seen and heard in the Realized One.
etaṃ pathohamasmi, etaṃ gocaro, no ca tena tammayo’ti. (3)	I am that range and that territory, but I don’t identify with that.’
Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya.	A disciple ought to approach a teacher who has such a doctrine in order to listen to the teaching.
Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ.	The teacher explains Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.
Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati:	When they directly know a certain principle of those teachings, in accordance with how they were taught, the monk comes to a conclusion about the teachings. They have confidence in the teacher:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti.	‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’
Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ:	If others should ask that monk:
‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi—	‘But what reasons does the venerable have for saying this?’
sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti?
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya.	‘Reverends, I approached the Buddha to listen to the teaching.
Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ.	He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.
Yathā yathā me, āvuso, bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ—	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:
sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.	“The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!”’
Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā;	When someone’s faith is settled, rooted, and planted in the Realized One in this manner, with these words and phrases, it’s said to be grounded faith that’s based on evidence.
asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	It is firm, and cannot be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti.	This is how to scrutinize the Realized One’s qualities.
Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti.	But the Realized One has already been properly searched in this way by nature.”
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⏹️)

48 – MN 48 Kosambiya: [The monks of] Kosambi

	(derived from B. Sujato 2018/12)
Kosambiyasutta	The monks of Kosambi
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.

48.0 (monks of kosambiya arguing)

Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Now at that time the monks of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words.
Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti.	They couldn’t persuade each other or be persuaded, nor could they convince each other or be convinced.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:	Then a monk went up to the Buddha, bowed, sat down to one side, and told him what was happening.
“idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī”ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi:	“Please, monk, in my name tell those monks that
‘satthā vo āyasmante āmantetī’”ti.	the teacher summons them.
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	“Yes, sir,” that monk replied. He went to those monks and said:
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”
“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:	“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha,	“Is it really true, monks, that you have been arguing, quarreling, and fighting, continually wounding each other with barbed words?
te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā”ti?	And that you can’t persuade each other or be persuaded, nor can you convince each other or be convinced?”
“Evaṃ, bhante”.	“Yes, sir,” they said.
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ … pe … mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā”ti?	When you’re arguing, quarreling, and fighting, continually wounding each other with barbed words, are you treating your spiritual companions with kindness by way of body, speech, and mind, both in public and in private?”
“No hetaṃ, bhante”.	“No, sir.”
“Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ … pe … na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	“So it seems that when you’re arguing you are not treating each other with kindness.
Atha kiñcarahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha?	So what exactly do you know and see, you foolish men, that you behave in such a way?
Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.	This will be for your lasting harm and suffering.”

48.1 (6 warm hearted Dharmas)

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	“monks, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame cha?	What six?
Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with verbal kindness …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2)
Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with mental kindness …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)
Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.	Furthermore, a monk 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 piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)
Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk 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 piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)
Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk 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.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ—yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.	Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.
Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ;	It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together.
evameva kho, bhikkhave, imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.	In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together.

48.2 (noble view and 7 factors of stream entry)

48.2.1 (Knowledge of overcoming 5niv and speculative views )

Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya?	And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	It’s when a monk has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyan’ti?	‘Is there anything that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see?’
Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	If a monk is overcome with sensual desire, it’s their mind that’s overcome.
Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	If a monk is overcome with ill will,
Sace, bhikkhave, bhikkhu thinamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	dullness and drowsiness,
Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	restlessness and remorse,
Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti.	doubt,
Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.	pursuing speculation about this world,
Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti.	pursuing speculation about the next world,
Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti.	or arguing, quarreling, and fighting, continually wounding others with barbed words, it’s their mind that’s overcome.
So evaṃ pajānāti:	They understand:
‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ.	‘There is nothing that I’m overcome with internally and haven’t given up, because of which I might not accurately know and see.
Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti.	My mind is properly disposed for awakening to the truths.’
Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (1)	This is the first knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.

48.2.2 (Does using noble view get you samatha and nirvana? )

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti?	‘When I develop, cultivate, and make much of this view, do I personally gain serenity and nirvanaing?’
So evaṃ pajānāti:	They understand:
‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti.	‘When I develop, cultivate, and make much of this view, I personally gain serenity and nirvanaing.’
Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (2)	This is their second knowledge …

48.2.3 (Non Buddhists do not have this noble view)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti?	‘Are there any ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have?’
So evaṃ pajānāti:	They understand:
‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti.	‘There are no ascetics or brahmins outside of the Buddhist community who have the same kind of view that I have.’
Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (3)	This is their third knowledge …

48.2.4 (Only capable of minor vinaya offense )

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘Do I have the same nature as a person accomplished in view?’
Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the nature of a person accomplished in view?
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:	This is the nature of a person accomplished in view.
‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;	Though they may fall into a kind of offence for which rehabilitation has been laid down, they quickly disclose, clarify, and reveal it to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’.	And having revealed it they restrain themselves in the future.
Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati;	Suppose there was a little baby boy. If he puts his hand or foot on a burning coal, he quickly pulls it back.
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:	In the same way, this is the nature of a person accomplished in view.
‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti;	Though they may still fall into a kind of offence for which rehabilitation has been laid down, they quickly reveal it to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’.	And having revealed it they restrain themselves in the future.
So evaṃ pajānāti:	They understand:
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘I have the same nature as a person accomplished in view.’
Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (4)	This is their fourth knowledge …

48.2.5 (Even with duties, still devoted to sila, samādhi, panna )

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘Do I have the same nature as a person accomplished in view?’
Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the nature of a person accomplished in view?
Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa:	This is the nature of a person accomplished in view.
‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.	Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a ardent regard for the training in higher ethics, higher mind, and higher wisdom.
Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati;	Suppose there was a cow with a baby calf. She keeps the calf close as she grazes.
evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa:	In the same way, this is the nature of a person accomplished in view.
‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’.	Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a ardent regard for the training in higher ethics, higher mind, and higher wisdom.
So evaṃ pajānāti:	They understand:
‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti.	‘I have the same nature as a person accomplished in view.’
Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (5)	This is their fifth knowledge …

48.2.6 (Listening and contemplating Dharma with samādhi )

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘Do I have the same strength as a person accomplished in view?’
Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the strength of a person accomplished in view?
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti.	The strength of a person accomplished in view is that, when The Dharma and training proclaimed by the Realized One are being taught, they pay heed, pay attention, engage wholeheartedly, and lend an ear.
So evaṃ pajānāti:	They understand:
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘I have the same strength as a person accomplished in view.’
Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (6)	This is their sixth knowledge …

48.2.7 (Listening and contemplating Dharma with Samādhi and rejoicing)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘Do I have the same strength as a person accomplished in view?’
Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato?	And what, monks, is the strength of a person accomplished in view?
Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	The strength of a person accomplished in view is that, when The Dharma and training proclaimed by the Realized One are being taught, they find joy in the meaning and The Dharma, and find joy connected with The Dharma.
So evaṃ pajānāti:	They understand:
‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti.	‘I have the same strength as a person accomplished in view.’
Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi. (7)	This is the seventh knowledge they have achieved that is noble and transcendent, and is not shared with ordinary people.

48.3 (a disciple who has 7 factors is stream enterer)

Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya.	When a noble-one's-disciple has these seven factors, they have properly investigated their own nature with respect to the realization of the fruit of stream-entry.
Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.	A noble-one's-disciple with these seven factors has the fruit of stream-entry.”
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⏹️)

49 – MN 49 Brahma-nimantanika: On the Invitation of Brahmā

	(derived from B. Sujato 2018/12)
Brahmanimantanikasutta	On the Invitation of Brahmā
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

49.1 – (Brahma has wrong view that his world is permanent)

“Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle.	“At one time, monks, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.
Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time Baka the Brahmā had the following harmful misconception:
‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.	‘This is permanent, this is everlasting, this is eternal, this is whole, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’

49.2 – (Buddha uses psychic power to read Brahma’s mind, then visit Brahma realm)

Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya—	Then I knew what Baka the Brahmā was thinking.
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ.	As easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared in that Brahmā realm.
Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ;	Baka saw me coming off in the distance
disvāna maṃ etadavoca:	and said:
‘ehi kho, mārisa, svāgataṃ, mārisa.	‘Come, good sir! Welcome, good sir!
Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti.	For this is permanent, this is everlasting, this is eternal, this is complete, this is imperishable. For this is where there’s no being born, growing old, dying, passing away, or being reborn. And there’s no other escape beyond this.’

49.3 – (Buddha tells Brahma he’s ignorant)

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ:	When he had spoken, I said to him:
‘avijjāgato vata bho bako brahmā, avijjāgato vata bho bako brahmā;	‘Alas, Baka the Brahmā is lost in ignorance! Alas, Baka the Brahmā is lost in ignorance!
yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati;	Because what is actually impermanent, not lasting, transient, incomplete, and perishable, he says is permanent, everlasting, eternal, complete, and imperishable.
yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati:	And where there is being born, growing old, dying, passing away, and being reborn, he says that
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti;	there’s no being born, growing old, dying, passing away, or being reborn.
santañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti vakkhatī’ti.	And although there is another escape beyond this, he says that there’s no other escape beyond this.’

49.4 - (Māra possesses one of Brahma’s retinue to criticize Buddha)

Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca:	Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me:
‘bhikkhu bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ.	‘monk, monk! Don’t attack this one! Don’t attack this one! For this 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.
Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā—	There have been ascetics and brahmins before you, monk, who criticized and loathed earth, water, air, fire, creatures, gods, the Creator, and Brahmā.
te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ.	When their bodies broke up and their breath was cut off they were reborn in a lower realm.
Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino—	There have been ascetics and brahmins before you, monk, who praised and approved earth, water, air, fire, creatures, gods, the Creator, and Brahmā.
te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.	When their bodies broke up and their breath was cut off they were reborn in a higher realm.
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi:	So, monk, I tell you this:
“iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho”.	please, good sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā.
Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati.	If you do, then the consequence for you will be like that of a person who, when Lady Luck approaches, wards her off with a staff, or someone who shoves away the ground as they fall down the chasm into hell.
Iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho.	Please, dear sir, do exactly what Brahmā says. Don’t go beyond the word of Brahmā.
Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatitan’ti?	Do you not see the assembly of Brahmā gathered here?’
Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.	And that is how Māra the Wicked presented the assembly of Brahmā to me as an example.

49.5 - (Buddha recognizes and calls out Māra)

Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:
‘jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho:	‘I know you, Wicked One. Do not think:
“na maṃ jānātī”ti.	“He does not know me.”
Māro tvamasi, pāpima.	You are Māra the Wicked.
Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṅgatā.	And Brahmā, Brahmā’s assembly, and Brahmā’s retinue have all fallen into your hands; they’re under your sway.
Tuyhañhi, pāpima, evaṃ hoti:	And you think:
“esopi me assa hatthagato, esopi me assa vasaṅgato”ti.	“Maybe this one, too, has fallen into my hands; maybe he’s under my sway!”
Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṅgato’ti.	But I haven’t fallen into your hands; I’m not under your sway.’

49.6 - (Brahma says to Buddha: other monks also thought they were beyond my power but were not)

Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca:	When I had spoken, Baka the Brahmā said to me:
‘ahañhi, mārisa, niccaṃyeva samānaṃ “niccan”ti vadāmi, dhuvaṃyeva samānaṃ “dhuvan”ti vadāmi, sassataṃyeva samānaṃ “sassatan”ti vadāmi, kevalaṃyeva samānaṃ “kevalan”ti vadāmi, acavanadhammaṃyeva samānaṃ “acavanadhamman”ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi:	‘But, good sir, what I say is permanent, everlasting, eternal, complete, and imperishable is in fact permanent, everlasting, eternal, complete, and imperishable. And where I say there’s no being born, growing old, dying, passing away, or being reborn there is in fact
“idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī”ti.	no being born, growing old, dying, passing away, or being reborn.
Asantañca panaññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti vadāmi.	And when I say there’s no other escape beyond this there is in fact no other escape beyond this.
Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi.	There have been ascetics and brahmins in the world before you, monk, whose self-mortification lasted as long as your entire life.
Te kho evaṃ jāneyyuṃ santañca panaññaṃ uttari nissaraṇaṃ “atthaññaṃ uttari nissaraṇan”ti, asantaṃ vā aññaṃ uttari nissaraṇaṃ “natthaññaṃ uttari nissaraṇan”ti.	When there was another escape beyond this they knew it, and when there was no other escape beyond this, they knew it.
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi:	So, monk, I tell you this:
“na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi.	you will never find another escape beyond this, and you will eventually get weary and frustrated.
Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.	If you attach to earth, you will lie close to me, in my domain, vulnerable and expendable.
Sace āpaṃ …	If you attach to water …
tejaṃ …	fire …
vāyaṃ …	air …
bhūte …	creatures …
deve …	gods …
pajāpatiṃ …	[if you attach to] the Creator …
brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”’ti.	if you attach to Brahmā, you will lie close to me, in my domain, vulnerable and expendable.’

49.7 – (Buddha says to Brahma: Yes, I will be in your power if I attach to those things)

‘Ahampi kho evaṃ, brahme, jānāmi:	‘Brahmā, I too know that
“sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo.	if I attach to earth, I will lie close to you, in your domain, vulnerable and expendable.
Sace āpaṃ …	If I attach to water …
tejaṃ …	fire …
vāyaṃ …	air …
bhūte …	creatures …
deve …	gods …
pajāpatiṃ …	the Creator …
brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo”ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi:	If I attach to Brahmā, I will lie close to you, in your domain, vulnerable and expendable. And in addition, Brahmā, I understand your range and your light:
“evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti.	“That’s how powerful is Baka the Brahmā, how illustrious and mighty.”’

49.8 - (Buddha’s verse describing Brahma’s power)

Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi:	‘But in what way do you understand my range and my light?’
“evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”’ti?

(verse)

‘Yāvatā candimasūriyā,	‘A galaxy extends a thousand times as far
Pariharanti disā bhanti virocanā;	as the moon and sun revolve
Tāva sahassadhā loko,	and the shining ones light up the quarters.
Ettha te vattate vaso.	And there you wield your power.
Paroparañca jānāsi,	You know the high and low,
atho rāgavirāginaṃ;	the passionate and dispassionate,
Itthabhāvaññathābhāvaṃ,	and the coming and going of sentient beings
sattānaṃ āgatiṃ gatinti.	from this realm to another.

(end verse)

Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi:	That’s how I understand your range and your light.
“evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti.

49.9 - (Buddha tells Brahma he sees higher realms that Brahma can’t see)

Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi;	But there is another realm that you don’t know or see.
tamahaṃ jānāmi passāmi.	But I know it and see it.
Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno.	There is the realm named after the gods of streaming radiance. You passed away from there and were reborn here.
Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi;	You’ve dwelt here so long that you’ve forgotten about that, so you don’t know it or see it.
tamahaṃ jānāmi passāmi.	But I know it and see it.
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.
Atha kho ahameva tayā bhiyyo.	Rather, I know more than you.
Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi;	There is the realm named after the gods replete with glory … the realm named after the gods of abundant fruit … the realm named after the Overlord, which you don’t know or see.
tamahaṃ jānāmi passāmi.	But I know it and see it.
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.
Atha kho ahameva tayā bhiyyo.	Rather, I know more than you.

49.9.5 – (Buddha knows everything as it actually is, as in MN 1)

(compare with MN 1)

Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ.	Having directly known earth as earth, and having directly known that which does not fall within the scope of experience based on earth, I did not identify with earth, I did not identify regarding earth, I did not identify as earth, I did not identify ‘earth is mine’, I did not enjoy earth.
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.
Atha kho ahameva tayā bhiyyo.	Rather, I know more than you.
Āpaṃ kho ahaṃ, brahme … pe …	Having directly known water …
tejaṃ kho ahaṃ, brahme … pe …	fire …
vāyaṃ kho ahaṃ, brahme … pe …	air …
bhūte kho ahaṃ, brahme … pe …	creatures …
deve kho ahaṃ, brahme … pe …	gods …
pajāpatiṃ kho ahaṃ, brahme … pe …	the Creator …
brahmaṃ kho ahaṃ, brahme … pe …	Brahmā …
ābhassare kho ahaṃ, brahme … pe …	the gods of streaming radiance …
subhakiṇhe kho ahaṃ, brahme …	the gods replete with glory …
… pe …
vehapphale kho ahaṃ, brahme … pe …	the gods of abundant fruit …
abhibhuṃ kho ahaṃ, brahme … pe …	the Overlord …
sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ.	Having directly known all as all, and having directly known that which does not fall within the scope of experience based on all, I did not identify with all, I did not identify regarding all, I did not identify as all, I did not identify ‘all is mine’, I did not enjoy all.
Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ?	So Brahmā, I am not your equal in knowledge, still less your inferior.
Atha kho ahameva tayā bhiyyo’ti.	Rather, I know more than you.’
‘Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosīti.	‘Well, good sir, if you have directly known that which is not within the scope of experience based on all, may your words not turn out to be void and hollow!

49.9.7 – (Viññāṇaṃ anidassanaṃ anantaṃ: consciousness that is infinite and radiant)

Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalattena ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ.

Consciousness that is invisible, infinite, radiant all round—that’s what is not within the scope of experience based on earth, water, fire, air, creatures, gods, the Creator, Brahmā, the gods of streaming radiance, the gods replete with glory, the gods of abundant fruit, the Overlord, and the all.

49.10 – (Brahma tries to vanish from view of Buddha and fails)

Handa carahi te, mārisa, passa antaradhāyāmī’ti.	Well look now, good sir, I will vanish from you!’
‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti.	‘All right, then, Brahmā, vanish from me—if you can.’
Atha kho, bhikkhave, bako brahmā:	Then Baka the Brahmā said:
‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.	‘I will vanish from the ascetic Gotama! I will vanish from the ascetic Gotama!’ But he was unable to vanish from me.

49.11 – (Buddha vanishes from Brahma’s view successfully)

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ:	So I said to him:
‘handa carahi te brahme antaradhāyāmī’ti.	‘Well look now, Brahmā, I will vanish from you!’
‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti.	‘All right, then, good sir, vanish from me—if you can.’

49.11.1 – (Buddha uses psychic power to speak while invisible to Brahma and his assembly)

Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ:	Then I used my psychic power to will that
‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhantī’ti.	my voice would extend so that Brahmā, his assembly, and his retinue would hear me, but they would not see me.
Antarahito imaṃ gāthaṃ abhāsiṃ:	And while invisible I recited this verse:

(verse)

‘Bhavevāhaṃ bhayaṃ disvā,	‘Seeing the danger in continued existence—
bhavañca vibhavesinaṃ;	that life in any existence will cease to be—
Bhavaṃ nābhivadiṃ kiñci,	I didn’t welcome any kind of existence,
nandiñca na upādiyin’ti.	and didn’t grasp at relishing.’

(they are impressed)

Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ:	Then Brahmā, his assembly, and his retinue, their minds full of wonder and amazement, thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing!
Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito.	The ascetic Gotama has such psychic power and might! We’ve never before seen or heard of any other ascetic or brahmin with psychic power and might like the ascetic Gotama, who has gone forth from the Sakyan clan.
Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī’ti.	Though people enjoy continued existence, loving it so much, he has extracted it down to its root.’

49.12 – (Māra possesses someone again to persuade Buddha to stay silent and not teach Dhamma)

Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca:	Then Māra the Wicked took possession of a member of Brahmā’s retinue and said this to me:
‘sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite;	‘If such is your understanding, good sir, do not present it to your disciples or those gone forth!
mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ;	Do not teach this Dhamma to your disciples or those gone forth!
mā sāvakesu gedhimakāsi, mā pabbajitesu.	Do not wish this for your disciples or those gone forth!
Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā.	There have been ascetics and brahmins before you, monk, who claimed to be perfected ones, fully awakened Buddhas.
Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu,	They presented, taught, and wished this for their disciples and those gone forth.
kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā.	When their bodies broke up and their breath was cut off they were reborn in a lower realm.
Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā.	But there have also been other ascetics and brahmins before you, monk, who claimed to be perfected ones, fully awakened Buddhas.
Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu,	They did not present, teach, or wish this for their disciples and those gone forth.
kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā.	When their bodies broke up and their breath was cut off they were reborn in a higher realm.
Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi—	So, monk, I tell you this:
iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.	please, good sir, remain passive, dwelling in pleasureful meditation in the present life, for this is better left unsaid. Good sir, do not instruct others.’

49.13 - (Buddha sees through Māra’s agenda and fear of losing potential victims to nirvana)

Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:
‘jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho:	‘I know you, Wicked One. Do not think:
“na maṃ jānātī”ti.	“He doesn’t know me.”
Māro tvamasi, pāpima.	You are Māra the Wicked.
Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi;	You don’t speak to me like this out of compassion,
ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi.	but with no compassion.
Tuyhañhi, pāpima, evaṃ hoti:	For you think:
“yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī”ti.	“Those who the ascetic Gotama teaches will go beyond my reach.”
Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu.	Those who formerly claimed to be fully awakened Buddhas were not in fact fully awakened Buddhas.
Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi.	But I am.
Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova.	The Realized One remains as such whether or not he teaches disciples.
Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova.	The Realized One remains as such whether or not he presents the teaching to disciples.
Taṃ kissa hetu?	Why is that?
Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā—	Because the Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.
te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.
Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā;	Just as a palm tree with its crown cut off is incapable of further growth,
evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā—	the Realized One has given up the defilements—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.
te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā’ti.	He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.’”

49.14 - (Conclusion: how sutta got named)

Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti.

And so, because of the silencing of Māra, and because of the invitation of Brahmā, the name of this discussion is “On the Invitation of Brahmā”.

(end of sutta⏹️)

50 – MN 50 Māra-tajjanīya: Rebuke of Māra

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.

50.1 - (moggallāna noticed māra had entered his belly)

Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati.	At that time Moggallāna was walking meditation in the open air.
Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho.	Now at that time Māra the Wicked had got inside Moggallāna’s belly.
Atha kho āyasmato mahāmoggallānassa etadahosi:	Moggallāna thought:
“kiṃ nu kho me kucchi garugaro viya?	“Why now is my belly so very heavy,
Māsācitaṃ maññe”ti.	like I’ve just eaten a load of beans?”
Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi.	Then he stepped down from the walking path, entered his dwelling, sat down on the seat spread out,
Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi.	and investigated inside himself.
Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ.	He saw that Māra the Wicked had got inside his belly.
Disvāna māraṃ pāpimantaṃ etadavoca:	So he said to Māra:
“nikkhama, pāpima;	“Come out, Wicked One,
nikkhama, pāpima.	come out!
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.	Do not harass the Realized One or his disciple.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”
Atha kho mārassa pāpimato etadahosi:	Then Māra thought:
“ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha:	“This ascetic doesn’t really know me or see me when he tells me to come out.
‘nikkhama, pāpima;
nikkhama, pāpima.
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’ti.
Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī”ti?	Not even the Teacher could recognize me so quickly, so how could a disciple?”
Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca:	Then Moggallāna said to Māra:
“evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho:	“I know you even when you’re like this, Wicked One. Do not think:
‘na maṃ jānātī’ti.	‘He doesn’t know me.’
Māro tvamasi, pāpima;	You are Māra the Wicked.
tuyhañhi, pāpima, evaṃ hoti:	And you think:
‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha—	‘This ascetic doesn’t really know me or see me when he tells me to come out.
nikkhama, pāpima;
nikkhama, pāpima.
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti.
Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’”ti?	Not even the Teacher could recognize me so quickly, so how could a disciple?’”
Atha kho mārassa pāpimato etadahosi:	Then Māra thought:
“jānameva kho maṃ ayaṃ samaṇo passaṃ evamāha:	“This ascetic really does know me and see me when he tells me to come out.”
‘nikkhama, pāpima;
nikkhama, pāpima.
Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ.
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’”ti.
Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.	Then Māra came up out of Moggallāna’s mouth and stood against the door bar.

50.2 - (moggallāna tells māra in previous life he was māra who harrassed previous Buddha Kausandha)

Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ;	Moggallāna saw him there
disvāna māraṃ pāpimantaṃ etadavoca:	and said:
“etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho	“I see you even there, Wicked One. Do not think:
‘na maṃ passatī’ti.	‘He doesn’t see me.’
Eso tvaṃ, pāpima, paccaggaḷe ṭhito.	That’s you, Wicked One, standing against the door bar.
Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī.	Once upon a time, Wicked One, I was a Māra named Dūsī, and I had a sister named Kāḷī.
Tassā tvaṃ putto.	You were her son,
So me tvaṃ bhāgineyyo ahosi.	which made you my nephew.
Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti.	At that time Kakusandha, the Blessed One, the perfected one, the fully awakened Buddha arose in the world.
Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā.	Of all the disciples of the Buddha Kakusandha,
Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya.	none were the equal of Venerable Vidhura in teaching Dhamma.
Iminā kho evaṃ, pāpima, pariyāyena āyasmato vidhurassa vidhuroteva samaññā udapādi.	And that’s how he came to be known as Vidhura.

50.3 - (Venerable Sañjīva, while in cessation, was burned alive but impervious to fire)

Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati.	But when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling.
Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti.	Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling.
Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ;	Some cowherds, shepherds, farmers, and passers-by saw him sitting there
disvāna tesaṃ etadahosi:	and said:
‘acchariyaṃ vata bho, abbhutaṃ vata, bho.	‘It’s incredible, it’s amazing!
Ayaṃ samaṇo nisinnakova kālaṅkato.	This ascetic passed away while sitting.
Handa naṃ dahāmā’ti.	We should cremate him.’
Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu.	They collected grass, wood, and cow-dung, heaped it all on Sañjīva’s body, set it on fire, and left.
Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi.	Then, when the night had passed, Sañjīva emerged from that attainment, shook out his robes, and, since it was morning, he robed up and entered the village for alms.
Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ;	Those cowherds, shepherds, farmers, and passers-by saw him wandering for alms
disvāna nesaṃ etadahosi:	and said:
‘acchariyaṃ vata bho, abbhutaṃ vata, bho.	‘It’s incredible, it’s amazing!
Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti.	This ascetic passed away while sitting, and now he has come back to life!’
Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva samaññā udapādi.	And that’s how he came to be known as Sañjīva.

50.4 - (Māra Dūsī (Moggallāna) possesses minds of brahmins to criticize monks)

Atha kho, pāpima, dūsissa mārassa etadahosi:	Then it occurred to Māra Dūsī:
‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā.	‘I don’t know the course of rebirth of these ethical monks of good character.
Yannūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ—	Why don’t I take possession of these brahmins and householders and say:
etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.	“Come, all of you, abuse, attack, harass, and trouble the ethical monks of good character.
Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.	Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:	And that’s exactly what he did.
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.
Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.
Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti:	Then those brahmins and householders abused, attacked, harassed, and troubled the ethical monks of good character:
‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.	‘These shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.
Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like an owl on a branch, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like a jackal on a river-bank, which meditates and concentrates and contemplates and ruminates as it hunts a fish.
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like a cat by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates as it hunts a mouse.
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti.
Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati;	They’re just like an unladen donkey by an alley or a drain or a dustbin, which meditates and concentrates and contemplates and ruminates.
evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī’ti.	In the same way, these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, say, “We practice jhāna! We practice jhāna!” And they meditate and concentrate and contemplate and ruminate.’
Ye kho pana, pāpima, tena samayena manussā kālaṃ karonti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	Most of the people who died at that time—when their body broke up, after death—were reborn in a place of loss, a bad place, the underworld, hell.
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:	Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the monks:
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena—	‘monks, the brahmins and householders have been possessed by Māra Dūsī.
etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.	He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability.
Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha.	Come, all of you monks, meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	Meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	Meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.	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, spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.’
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	When those monks were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated spreading a heart full of love …
Karuṇāsahagatena cetasā … pe …	compassion …
muditāsahagatena cetasā … pe …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	equanimity.

50.5 - (Māra Dūsī then tries to flatter monks)

Atha kho, pāpima, dūsissa mārassa etadahosi:	Then it occurred to Māra Dūsī:
‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yannūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ:	‘Even when I do this I don’t know the course of rebirth of these ethical monks of good character. Why don’t I take possession of these brahmins and householders and say:
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,	“Come, all of you, honor, respect, esteem, and venerate the ethical monks of good character.
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran”’ti.	Hopefully by doing this we can upset their minds so that Māra Dūsī can find a vulnerability.”’
Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi:	And that’s exactly what he did.
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.
Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.	Then those brahmins and householders honored, respected, esteemed, and venerated the ethical monks of good character.
Ye kho pana, pāpima, tena samayena manussā kālaṃ karonti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	Most of the people who died at that time—when their body broke up, after death—were reborn in a good place, a heavenly realm.
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi:	Then Kakusandha the Blessed One, the perfected one, the fully awakened Buddha, addressed the monks:
‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena:	‘monks, the brahmins and householders have been possessed by Māra Dūsī.
“etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha,	He told them to venerate you
appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran”ti.	in the hope of upsetting your minds so that he can find a vulnerability.
Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino’ti.	Come, all you monks, meditate observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.’
Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.	When those monks were instructed and advised by the Buddha Kakusandha in this way, they went to a wilderness, or to the root of a tree, or to an empty hut, where they meditated observing the ugliness of the body, perceiving the repulsiveness of food, perceiving dissatisfaction with the whole world, and observing the impermanence of all conditions.

50.6 - (Māra Dūsī instantly reborn in hell after drawing blood on chief disciple)

Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi.	Then the Buddha Kakusandha robed up in the morning and, taking this bowl and robe, entered the village for alms with Venerable Vidhura as his second monk.
Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi.	Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open.
Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi.	Then Vidhura, with blood pouring from his cracked skull, still followed behind the Buddha Kakusandha.
Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi:	Then the Buddha Kakusandha turned his whole body, the way that elephants do, to look back, saying:
‘na vāyaṃ dūsī māro mattamaññāsī’ti.	‘This Māra Dūsī knows no bounds.’
Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.	And with that look Māra Dūsī fell from that place and was reborn in the Great Hell.
Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti—	Now that Great Hell is known by three names:
chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi.	‘The Six Fields of Contact’ and also ‘The Impaling With Spikes’ and also ‘Individually Painful’.
Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ:	Then the wardens of hell came to me and said:
‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya.	‘When stake meets stake in your heart,
Atha naṃ tvaṃ jāneyyāsi:	you will know that
“vassasahassaṃ me niraye paccamānassā”’ti.	you’ve been roasting in hell for a thousand years.’
So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ.	I roasted for many years, many centuries, many millennia in that Great Hell.
Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno.	For ten thousand years I roasted in the annex of that Great Hell, experiencing the pain called ‘coming out’.
Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa.	My body was in human form,
Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.	but I had the head of a fish.

(verse)

Kīdiso nirayo āsi,	What kind of hell was that,
yattha dūsī apaccatha;	where Dūsī was roasted
Vidhuraṃ sāvakamāsajja,	after attacking the disciple Vidhura
kakusandhañca brāhmaṇaṃ.	along with the brahmin Kakusandha?
Sataṃ āsi ayosaṅkū,	There were 100 iron spikes,
sabbe paccattavedanā;	each one individually painful.
Īdiso nirayo āsi,	That’s the kind of hell
yattha dūsī apaccatha;	where Dūsī was roasted
Vidhuraṃ sāvakamāsajja,	after attacking the disciple Vidhura
kakusandhañca brāhmaṇaṃ.	along with the brahmin Kakusandha.
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Majjhe sarassa tiṭṭhanti,	There are mansions that last for an aeon
vimānā kappaṭṭhāyino;	standing in the middle of a lake.
Veḷuriyavaṇṇā rucirā,	Sapphire-colored, brilliant,
accimanto pabhassarā;	they sparkle and shine.
Accharā tattha naccanti,	Dancing there are nymphs
puthu nānattavaṇṇiyo.	shining in all different colors.
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Yo ve buddhena codito,	I’m the one who, encouraged by the Buddha,
bhikkhu saṅghassa pekkhato;	shook the stilt longhouse of Migāra’s mother
Migāramātupāsādaṃ,	with his big toe
pādaṅguṭṭhena kampayi.	as the Saṅgha of monks watched.
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Yo vejayantaṃ pāsādaṃ,	I’m the one who shook the Palace of Victory
pādaṅguṭṭhena kampayi;	with his big toe
Iddhibalenupatthaddho,	relying on psychic power,
saṃvejesi ca devatā.	inspiring deities to awe.
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Yo vejayantapāsāde,	I’m the one who asked Sakka
sakkaṃ so paripucchati;	in the Palace of Victory:
Api vāsava jānāsi,	‘Vāsava, do you know the freedom
taṇhākkhayavimuttiyo;	that comes with the ending of craving?’
Tassa sakko viyākāsi,	And I’m the one to whom Sakka
pañhaṃ puṭṭho yathātathaṃ.	admitted the truth when asked.
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Yo brahmaṃ paripucchati,	I’m the one who asked Brahmā
sudhammāyābhito sabhaṃ;	in the Hall of Justice before the assembly:
Ajjāpi tyāvuso diṭṭhi,	‘Friend, do you still have the same view
yā te diṭṭhi pure ahu;	that you had in the past?
Passasi vītivattantaṃ,	Or do you see the radiance
brahmaloke pabhassaraṃ.	transcending the Brahmā realm?’
Tassa brahmā viyākāsi,	And I’m the one to whom Brahmā
anupubbaṃ yathātathaṃ;	truthfully admitted his progress:
Na me mārisa sā diṭṭhi,	‘Friend, I don’t have that view
yā me diṭṭhi pure ahu.	that I had in the past.
Passāmi vītivattantaṃ,	I see the radiance
brahmaloke pabhassaraṃ;	transcending the Brahmā realm.
Sohaṃ ajja kathaṃ vajjaṃ,	So how could I say today
ahaṃ niccomhi sassato.	that I am permanent and eternal?’
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Yo mahāmeruno kūṭaṃ,	I’m the one who has touched the peak of Mount Meru
vimokkhena aphassayi;	using the power of meditative liberation.
Vanaṃ pubbavidehānaṃ,	I’ve visited the forests of the people
ye ca bhūmisayā narā.	who dwell in the Eastern Continent.
Yo etamabhijānāti,	Dark One, if you attack
bhikkhu buddhassa sāvako;	a monk who directly knows this,
Tādisaṃ bhikkhumāsajja,	a disciple of the Buddha,
kaṇha dukkhaṃ nigacchasi.	you’ll fall into suffering.
Na ve aggi cetayati,	Though a fire doesn’t think:
‘ahaṃ bālaṃ ḍahāmī’ti;	‘I’ll burn the fool!’
Bālo ca jalitaṃ aggiṃ,	Still the fool who attacks
āsajja naṃ sa ḍayhati.	the fire gets burnt.
Evameva tuvaṃ māra,	In the same way Māra,
āsajja naṃ tathāgataṃ;	in attacking the Realized One,
Sayaṃ ḍahissasi attānaṃ,	you’ll only burn yourself,
bālo aggiṃva samphusaṃ.	like a fool touching the flames.
Apuññaṃ pasavī māro,	Māra’s made bad karma
āsajja naṃ tathāgataṃ;	in attacking the Realized One.
Kiṃ nu maññasi pāpima,	Wicked One, do you imagine that
na me pāpaṃ vipaccati.	your wickedness won’t bear fruit?
Karoto cīyati pāpaṃ,	Your deeds heap up wickedness
cirarattāya antaka;	that will last a long time, Terminator!
Māra nibbinda buddhamhā,	Forget about the Buddha, Māra!
āsaṃ mākāsi bhikkhusu.	And give up your hopes for the monks!”
Iti māraṃ atajjesi,	That is how, in the Bhesekaḷā grove
bhikkhu bhesakaḷāvane;	the monk rebuked Māra.
Tato so dummano yakkho,	That spirit, downcast,
tatthevantaradhāyathā”ti.	disappeared right there!

(end of sutta⏹️)

51 – MN 51 Kandaraka: With Kandaraka

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of monks.
Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then Pessa the elephant driver’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side.
Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi.	But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side.
Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhagavantaṃ etadavoca:	He looked around the monk Saṅgha, who were so very silent, and said to the Buddha:
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Yāvañcidaṃ bhotā gotamena sammā bhikkhusaṃgho paṭipādito.	How the monk Saṅgha has been led to practice properly by Master Gotama!
Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṃghaṃ paṭipādesuṃ—	All the perfected ones, the fully awakened Buddhas in the past or the future who lead the monk Saṅgha to practice properly will at best do so
seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṃgho paṭipādito.	like Master Gotama does in the present.”
Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṃghaṃ paṭipādessanti—
seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṃgho paṭipādito”ti.

51.1 - (all Buddhas’ sangha at best equals Gotama)

“Evametaṃ, kandaraka, evametaṃ, kandaraka.	“That’s so true, Kandaraka! That’s so true!
Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ—	All the perfected ones, the fully awakened Buddhas in the past or the future who lead the monk Saṅgha to practice properly will at best do so
seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.	like I do in the present.
Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti—
seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

51.2 - (monastics and lay people do 4sp🐘)

Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṃghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā.	For in this monk Saṅgha there are perfected monks, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.
Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṃghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino;	And in this monk Saṅgha there are trainee monks who are consistently ethical, living consistently, self-disciplined, living in a disciplined manner.
te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti.	They meditate with their minds firmly established in the four kinds of remembering meditation.
Katamesu catūsu?	What four?
Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;	They meditate observing an aspect of feelings—keen, aware, and rememberful, rid of desire and aversion for the world.
citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;	They meditate observing an aspect of the mind—keen, aware, and rememberful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.	They meditate observing an aspect of principles—keen, aware, and rememberful, rid of desire and aversion for the world.”
Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca:	When he had spoken, Pessa said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing,
Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.	how much the Buddha has clearly described the four kinds of remembering meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma.	For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of remembering meditation.
Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ;	We meditate observing an aspect of the body …
vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ;	feelings …
citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ;	mind …
dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Acchariyaṃ, bhante, abbhutaṃ, bhante.	It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti.	How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky.

51.3 - (humans are shady, animals more transparent)

Gahanañhetaṃ, bhante, yadidaṃ manussā;	For human beings are shady, sir,
uttānakañhetaṃ, bhante, yadidaṃ pasavo.	while the animal is obvious.
Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ.	For I can drive an elephant in training,
Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati.	and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can.
Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti.	But my bondservants, employees, and workers behave one way by body, another by speech, and their minds another.
Acchariyaṃ, bhante, abbhutaṃ, bhante.	It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti.	How the Buddha knows what’s best for sentient beings, even though people continue to be so shady, rotten, and tricky.
Gahanañhetaṃ, bhante, yadidaṃ manussā;	For human beings are shady, sir,
uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti.	while the animal is obvious.”
“Evametaṃ, pessa, evametaṃ, pessa.	“That’s so true, Pessa! That’s so true!
Gahanañhetaṃ, pessa, yadidaṃ manussā;	For human beings are shady,
uttānakañhetaṃ, pessa, yadidaṃ pasavo.	while the animal is obvious.
Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ.	Pessa, these four people are found in the world.
Katame cattāro?	What four?

51.4 - (four types of people, only arahants harm neither self or others)

Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto;	One person mortifies themselves, committed to the practice of mortifying themselves.
idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto;	One person mortifies others, committed to the practice of mortifying others.
idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?	Which one of these four people do you like the sound of?”
“Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti.	“Sir, I don’t like the sound of the first three people.
Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti.
Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti.
Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati—
ayameva me puggalo cittaṃ ārādhetī”ti.	I only like the sound of the last person, who doesn’t mortify either themselves or others.”
“Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī”ti?	“But why don’t you like the sound of those three people?”
“Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti—	“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti—	The person who mortifies others does so even though others want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti—	The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati;	The person who doesn’t mortify either themselves or others—living without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain.
so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti—
iminā me ayaṃ puggalo cittaṃ ārādheti.	That’s why I like the sound of that person.
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, pessa, kālaṃ maññasī”ti.	“Please, Pessa, go at your convenience.”
Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Pessa the elephant driver’s son approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi:	Then, not long after he had left, the Buddha addressed the monks:
“paṇḍito, bhikkhave, pesso hatthārohaputto;	“monks, Pessa the elephant driver’s son is astute.
mahāpañño, bhikkhave, pesso hatthārohaputto.	He has great wisdom.
Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṃyutto abhavissa.	If he had sat here a little longer so that I could have analyzed these four people in detail, he would have greatly benefited.
Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto”ti.	Still, even with this much he has already greatly benefited.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo,	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	May the Buddha analyze these four people in detail. The monks will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, monks, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

51.5 - (first type: mortify themselves)

“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati;	“And what person mortifies themselves, committed to the practice of mortifying themselves? It’s when someone 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 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.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko;	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.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … pe … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati.	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.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.	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.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;	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.
kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to the endeavor of squatting.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti;	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—	They’re committed to the practice of undistractible-lucidity in water three times a day, including the evening.
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.
Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.

51.6 - (second type: mortifies others, butchers)

Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto?	And what person mortifies others, committed to the practice of mortifying others?
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.	It’s when a person is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.
Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.	This is called a person who mortifies others, being committed to the practice of mortifying others.

51.7 - (third type: mortifies self and others: kings)

Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?	And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo.	It’s when a person is an anointed king or a well-to-do brahmin.
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena.	He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.	There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti.	The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.
So evamāha:	He says:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.	‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.
Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

51.8 - (fourth type: doesn’t mortify self or others)

Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati?	And what person doesn’t mortify either themselves or others, but lives without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	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.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

51.8.1 - (layperson ordains)

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

51.8.2 - (removing wrong actions, wrong livelihood)

So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,	They avoid injuring plants and seeds.
ekabhattiko hoti rattūparato virato vikālabhojanā;	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
naccagītavāditavisūkadassanā paṭivirato hoti;	They avoid dancing, singing, music, and seeing shows.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti;	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
uccāsayanamahāsayanā paṭivirato hoti;	They avoid high and luxurious beds.
jātarūparajatapaṭiggahaṇā paṭivirato hoti;	They avoid receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato hoti;	raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato hoti;	raw meat,
itthikumārikapaṭiggahaṇā paṭivirato hoti;	women and girls,
dāsidāsapaṭiggahaṇā paṭivirato hoti;	male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato hoti;	goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti;	chickens and pigs,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti;	elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato hoti;	and fields and land.
dūteyyapahiṇagamanānuyogā paṭivirato hoti;	They avoid running errands and messages;
kayavikkayā paṭivirato hoti;	buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti;	falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti;	bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.

51.8.3 - (noble ethics)

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

51.8.4 - (guarding sense doors)

So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving 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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.

51.8.5 - (lucid-discerning)

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

51.8.6 - (abandon 5niv⛅ hindrances)

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble contentment, this noble sense restraint, and this noble remembering and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti,	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will and malevolence.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

51.8.7 - (four jhānas)

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing 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 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.

51.8.8 - (three higher knowledges)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	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.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.	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.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.	This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”
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⏹️)

52 – MN 52 Aṭṭhakan-āgara: Man From the City of Aṭṭhaka

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake.	At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva.
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business.

52.0 - (householder Dasama asked Ānanda for one Dharma to nirvana)

Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca:	He went to the Chicken Monastery, approached a certain monk, bowed, sat down to one side, and said to him:
“kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati?	“Sir, where is Venerable Ānanda now staying?
Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānandan”ti.	For I want to see him.”
“Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake”ti.	“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.”
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda:
“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?	“Sir, Ānanda, is there one Dharma that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a assiduous, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?”
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.	“There is, householder.”

52.1 - (four jhānas)

“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?	“And what is that one Dharma?”
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	“Householder, 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.
So iti paṭisañcikkhati:	Then they reflect:
‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ.	‘Even this first jhāna is produced by co-activities and intentions.’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. (1)	This is one Dharma that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a assiduous, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.
Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
So iti paṭisañcikkhati:
‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (2)
Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	third jhāna …
So iti paṭisañcikkhati:
‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (3)
Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna …
So iti paṭisañcikkhati:
‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (4)

52.5 - (four brahma vihāras 4bv☮️)

Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	Furthermore, a monk meditates spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā.	‘Even this heart’s release by friendly-kindness is produced by co-activities and intentions.’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’ …
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (5)
Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	equanimous-observation …
So iti paṭisañcikkhati:
‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā.
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (6–8.)

52.9 - (first three formless attainments)

Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, householder, 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.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.	‘Even this attainment of the dimension of infinite space is produced by co-activities and intentions.’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’ …
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (9)
Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	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. …
So iti paṭisañcikkhati:
‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.
So tattha ṭhito … pe …
anuttaraṃ yogakkhemaṃ anupāpuṇāti. (10)
Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	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 noDharmaness.
So iti paṭisañcikkhati:	Then they reflect:
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā.	‘Even this attainment of the dimension of nothingness is produced by co-activities and intentions.’
Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti.	Abiding in that they attain the ending of defilements.
No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.	If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously because of their passion and friendly-kindness for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti. (11)	This too is one Dharma that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a assiduous, ardent, and resolute monk’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.”

52.12 - (householder asked for one Dharma, Ānanda gave him 11)

Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca:	When he said this, the householder Dasama said to Venerable Ānanda:
“seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya;	“Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances!
evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni alatthaṃ bhāvanāya.	In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless.
Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ;	Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors.
evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ.	In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless.
Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī”ti.	Sir, those who follow other paths seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?”
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi,	Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods.
ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.	He clothed each and every monk in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda.

(end of sutta⏹️)

53 – MN 53 Sekha: A trainee

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

53.1 - (Buddha given honor as first speaker at new Sakyan hall)

Sekhasutta	A Trainee
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti.	May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it.
Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti.	That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu;	Then, knowing that the Buddha had accepted, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	bowed, stood to one side,
Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	and told him of their preparations, saying:
“sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of monks. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā.	The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he addressed Venerable Ānanda:

53.1.2 - (After Buddha’s talk, his back hurts and he naps, asks Ananda to talk further)

“paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado.	“Ānanda, speak about the practicing trainee to the Sakyans of Kapilavatthu as you feel inspired.
Piṭṭhi me āgilāyati;	My back is sore,
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.

53.2 - (Ananda gives talk on gradual training of noble-one's-disciple)

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi:	Then Ānanda addressed Mahānāma the Sakyan:
“idha, mahānāma, ariyasāvako	“Mahānāma, a noble-one's-disciple
sīlasampanno hoti,	is accomplished in ethics,
indriyesu guttadvāro hoti,	guards the sense doors,
bhojane mattaññū hoti,	eats in moderation,
jāgariyaṃ anuyutto hoti,	and is dedicated to wakefulness.
sattahi saddhammehi samannāgato hoti,	They have seven True Dharmas,
catunnaṃ jhānānaṃ	and they get the four jhānas—
ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ	pleasureful meditations in the present life that belong to the higher mind—
nikāmalābhī hoti akicchalābhī akasiralābhī.	when they want, without trouble or difficulty.

53.2.1 – (is ethical)

Kathañca, mahānāma, ariyasāvako sīlasampanno hoti?	And how is a noble-one's-disciple accomplished in ethics?
Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a noble-one's-disciple 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.
Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti. (1)	That’s how a noble-one's-disciple is ethical.

53.2.2 – (guards the sense doors)

Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti?	And how does a noble-one's-disciple guard the sense doors?
Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a noble-one's-disciple sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … 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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti. (2)	That’s how a noble-one's-disciple guards the sense doors.

53.2.3 – (eats in moderation)

Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti?	And how does a noble-one's-disciple eat in moderation?
Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a noble-one's-disciple reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti. (3)	That’s how a noble-one's-disciple eats in moderation.

53.2.4 – (dedicated to wakefulness)

Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti?	And how is a noble-one's-disciple dedicated to wakefulness?
Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,	It’s when a noble-one's-disciple practices walking and sitting meditation by day, purifying their mind from obstacles.
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti,	In the evening, they continue to practice walking and sitting meditation.
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā,	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti. (4)	That’s how a noble-one's-disciple is dedicated to wakefulness.

53.2.5 – (has 7 true Dharmas)

(7 sa-d-Dhamma🏰)

Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti?	And how does a noble-one's-disciple have seven True Dharmas?
Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a noble-one's-disciple has earned-trust in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	They have a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	They exercise prudence. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful Dharmas.
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	They’re very learned, remembering and keeping what they’ve learned. These Dharmas 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 Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	They’re rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago.
Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti. (5–11)	That’s how a noble-one's-disciple has seven True Dharmas.

53.2.6 – (gets 4 jhānas easily)

Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī?	And how does a noble-one's-disciple get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty?
Idha, mahānāma, ariyasāvako vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a noble-one's-disciple, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati;	second jhāna …
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	third jhāna …
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (12–15.)	That’s how a noble-one's-disciple gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

53.3 - (simile of chicken hatching ↔ this we can deduce is stream entry)

Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

When a noble-one's-disciple is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness; and they have seven True Dharmas, and they get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are called a noble-one's-disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary.

53.3.0 – (deduction: eggs hatching without wishing means sekha must a stream enterer)

Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya:	Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish:
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,	‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.	Still they can break out and hatch safely.

53.3.1 - (ariya savaka disciple gets promoted to sekha trainee status)

Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

In the same way, when a noble-one's-disciple is practicing all these things they are called a noble-one's-disciple who is a practicing trainee. Their eggs are unspoiled, and they are capable of breaking out of their shell, becoming awakened, and achieving the supreme sanctuary.

(these are the 3 higher knowledges of 6ab ⚡☸)

53.3.1.1 - (knows many rebirths ↔ chick first breaking shell)

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple recollects their many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati,	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. … And so they recollect their many kinds of past lives, with features and details.
ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (1)	This is their first breaking out, like a chick from an eggshell.

53.3.1.2 - (knows rebirth + karma ↔ chick second breaking shell)

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple, with clairvoyance that is purified and superhuman, sees 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.
ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (2)	This is their second breaking out, like a chick from an eggshell.

53.3.1.3 - (knows arahantship ↔ chick third breaking shell)

Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple 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.
ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā. (3)	This is their third breaking out, like a chick from an eggshell.
Yampi, mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ;	A noble-one's-disciple’s conduct includes the following: being accomplished in ethics,
yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ;	guarding the sense doors,
yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ;	moderation in eating,
yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ;	being dedicated to wakefulness,
yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ;	having seven True Dharmas,
yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.	and getting the four jhānas when they want, without trouble or difficulty.

53.4 – (ariya savaka disciple who is an arahant with 3 higher knowledges is ‘accomplished in knowledge and conduct’)

Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya;	A noble-one's-disciple’s knowledge includes the following: recollecting their past lives,
yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti, idampissa hoti vijjāya.	clairvoyance that is purified and superhuman,
Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.	and realizing the undefiled freedom of heart and freedom by wisdom in this very life due to the ending of defilements.
Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.	This noble-one's-disciple is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā:	And Brahmā Sanaṅkumāra also spoke this verse:

(brahma’s verse)

‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’

(end verse)

Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā bhagavatā”ti.

And that verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by the Buddha.”

53.5 - (conclusion)

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha got up and said to Venerable Ānanda:
“sādhu sādhu, ānanda,	“Good, good, Ānanda!
sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.	It’s good that you spoke to the Sakyans of Kapilavatthu about the practicing trainee.”
Idamavocāyasmā ānando.	This is what Venerable Ānanda said,
Samanuñño satthā ahosi.	and the teacher approved.
Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.	Satisfied, the Sakyans of Kapilavatthu were happy with what Venerable Ānanda said.

(end of sutta⏹️)

54 – MN 54 Potaliya: With Potaliya the Wanderer

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo.	At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.
Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Potaliya the householder also approached that forest grove while going for a walk. He was well dressed in a cloak and sarong, with parasol and sandals. Having plunged deep into it, he went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he stood to one side, and the Buddha said to him:
“saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, householder. Please sit if you wish.”
Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.	When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he stayed silent.
Dutiyampi kho bhagavā … pe …	For a second time …
tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca:	and a third time the Buddha said to him:
“saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, householder. Please sit if you wish.”
Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṃ etadavoca:	When he said this, Potaliya was angry and upset. Thinking, “The ascetic Gotama addresses me as ‘householder’!” he said to the Buddha:

54.3 - (how householder refused all work and cut off all judgments)

“tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī”ti.	“Master Gotama, it is neither proper nor appropriate for you to address me as ‘householder’.”
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṃ gahapatissā”ti.	“Well, householder, you have the features, attributes, and signs of a householder.”
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.	“Master Gotama, it’s because I have refused all work and cut off all judgments.”
“Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?	“Householder, in what way have you refused all work and cut off all judgments?”
“Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi.	“Master Gotama, all the money, grain, gold, and silver I used to have has been handed over to my children as their inheritance. And in this matter I do not advise or reprimand them, but live with nothing more than food and clothes.
Evaṃ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.	That’s how I have refused all work and cut off all judgments.”

54.4 - (cutting off of judgments in the noble one’s training is quite different)

“Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.	“The cutting off of judgments as you describe it is one thing, householder, but the cutting off of judgments in the noble one’s training is quite different.”
“Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti?	“But what, sir, is cutting off of judgments in the noble one’s training?
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.	Sir, please teach me this.”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.	“Yes, sir,” said Potaliya.

54.8 - (eight Dharmas lead to the cutting off of judgments in the noble one’s training)

Bhagavā etadavoca:	The Buddha said this:
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti.	“Householder, these eight Dharmas lead to the cutting off of judgments in the noble one’s training.
Katame aṭṭha?	What eight?
Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo;	Killing living creatures should be given up, relying on not killing living creatures.
dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ;	Stealing should be given up, relying on not stealing.
saccavācaṃ nissāya musāvādo pahātabbo;	Lying should be given up, relying on speaking the truth.
apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā;	Divisive speech should be given up, relying on speech that isn’t divisive.
agiddhilobhaṃ nissāya giddhilobho pahātabbo;	Greed and lust should be given up, relying on not being greedy and lustful.
anindārosaṃ nissāya nindāroso pahātabbo;	Blaming and insulting should be given up, relying on not blaming and not insulting.
akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo;	Anger and distress should be given up, relying on not being angry and distressed.
anatimānaṃ nissāya atimāno pahātabbo.	Arrogance should be given up, relying on not being arrogant.
Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī”ti.	These are the eight Dharmas—stated in brief without being analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.”
“Ye me, bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṃ upādāyā”ti.	“Sir, please teach me these eight Dharmas in detail out of compassion.”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.	“Yes, sir,” said Potaliya.
Bhagavā etadavoca:	The Buddha said this:
“‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	“‘Killing living creatures should be given up, relying on not killing living creatures.’ That’s what I said, but why did I say it?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.	‘I am practicing to give up and cut off the fetters that might cause me to kill living creatures.
Ahañceva kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā.	But if I were to kill living creatures, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto.	And killing living creatures is itself a fetter and a hindrance.
Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.	The distressing and feverish defilements that might arise because of killing living creatures do not occur in someone who does not kill living creatures.’
‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti—	‘Killing living creatures should be given up, relying on not killing living creatures.’
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	‘Stealing …
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ.
Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	lying …
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo.
Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Saccavācaṃ nissāya musāvādo pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	divisive speech …
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā.
Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	greed and lust …
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho.
Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	blaming and insulting …
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso.
Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Anindārosaṃ nissāya nindāroso pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	anger and distress …
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.
Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso.
Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’.
‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti—
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Arrogance should be given up, relying on not being arrogant.’ That’s what I said, but why did I say it?
Idha, gahapati, ariyasāvako iti paṭisañcikkhati:	It’s when a noble-one's-disciple reflects:
‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno.	‘I am practicing to give up and cut off the fetters that might cause me to be arrogant.
Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā.	But if I were to be arrogant, because of that I would reprimand myself; sensible people, after examination, would criticize me; and when my body breaks up, after death, I could expect to be reborn in a bad place.
Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno.	And arrogance is itself a fetter and a hindrance.
Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’.	The distressing and feverish defilements that might arise because of arrogance do not occur in someone who is not arrogant.’
‘Anatimānaṃ nissāya atimāno pahātabbo’ti—	‘Arrogance should be given up by not being arrogant.’
iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.
Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṃvattanti;	These are the eight Dharmas—stated in brief and analyzed in detail—that lead to the cutting off of judgments in the noble one’s training.
na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.	But just this much does not constitute the cutting off of judgments in each and every respect in the noble one’s training.”
“Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti?	“But, sir, how is there the cutting off of judgments in each and every respect in the noble one’s training?
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.	Sir, please teach me this.”
“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, householder, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.	“Yes, sir,” said Potaliya.
Bhagavā etadavoca:	The Buddha said this:

54.10 – (similes for The Dangers of Sensual Pleasures)

1. Kāmādīnavakathā

1. The Dangers of Sensual Pleasures

54.10.1 – (dog Gnawing on such a fleshless skeleton)

“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why not?
“Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ.	Because that skeleton is scraped clean of flesh and smeared in blood.
Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.	That dog will eventually get weary and frustrated.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:	“In the same way, a noble-one's-disciple reflects:
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.	‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.	Having truly seen this with proper understanding, they reject equanimous-observation based on diversity and develop only the equanimous-observation based on unity, where all kinds of grasping to the world’s carnal delights cease without anything left over.

54.10.2 - (vulture grab a piece of flesh and fly away, others chase)

“Evaṃ, bhante”.

“Yes, sir.” …

54.10.3 - (person carrying grass torch walks against wind)

“Evaṃ, bhante”.

“Yes, sir.” …

54.10.4 – (pit of glowing coals deeper than a man’s height)

“Evaṃ, bhante”.	“Yes, sir.
“Taṃ kissa hetu”?	Why is that?
“Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti.	For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” …
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
Evametaṃ yathābhūtaṃ sammappaññāya disvā … pe … tamevūpekkhaṃ bhāveti.

54.10.5 - (person sees delightful parks, lotus ponds in dream)

Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe …
tamevūpekkhaṃ bhāveti.

54.10.6 - (Suppose a man had borrowed some goods)

“Evaṃ, bhante”.	“Yes, sir.
“Taṃ kissa hetu”?	Why is that?
“Sāmino hi, bhante, sāni harantī”ti.	Because the owners took back what was theirs.” …
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe …
tamevūpekkhaṃ bhāveti.

54.10.7 - (tree laden with fruit, man climbs)

“Evaṃ, bhante”.	“Yes, sir.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati:	“In the same way, a noble-one's-disciple reflects:
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.	‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’

54.11 - (upekkhā nānattā compared to upekkhā ekattā)

Evametaṃ yathābhūtaṃ sammappaññāya disvā	Having truly seen this with proper understanding,
yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā	they reject equanimous-observation based on diversity
yāyaṃ upekkhā ekattā ekattasitā	and develop only the equanimous-observation based on unity,
yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.	where all kinds of grasping to the world’s carnal delights cease without anything left over.

54.12 - (purified 4th jhāna link to 3 higher knowledges)

Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati,	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple recollects their many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	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 recollect their many kinds of past lives, with features and details.
Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti.	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple, with clairvoyance that is purified and superhuman, sees 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.
Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Relying on this supreme purity of remembering and equanimous-observation, that noble-one's-disciple 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.
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.	That’s how there is the cutting off of judgments in each and every respect in the noble one’s training.
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?
yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī”ti?	Do you regard yourself as having cut off judgments in a way comparable to the cutting off of judgments in each and every respect in the noble one’s training?”
“Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo.	“Who am I compared to one who has cut off judgments in each and every respect in the noble one’s training?
Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā.	I am far from that.
Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha;	Sir, I used to think that the wanderers following other paths were thoroughbreds, and I fed them and treated them accordingly, but they were not actually thoroughbreds.
bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha;	I thought that the monks were not thoroughbreds, and I fed them and treated them accordingly, but they actually were thoroughbreds.
idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma.	But now I shall understand that the wanderers following other paths are not actually thoroughbreds, and I will feed them and treat them accordingly.
Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma.	And I shall understand that the monks actually are thoroughbreds, and I will feed them and treat them accordingly.
Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ.	The Buddha has inspired me to have love, confidence, and respect for ascetics!
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

(end of sutta⏹️)

55 – MN 55 Jīvaka: With Jīvaka

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.	At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca:	Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha:

55.1 - (rumor: Gotama knowingly eats meat prepared on purpose for him)

“sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti.	‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on purpose for him: this is a deed he caused.’
Ye te, bhante, evamāhaṃsu: ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

55.2 - (‘meat may not be eaten’ if it’s seen, heard, or suspected it was killed for monk)

“Ye te, jīvaka, evamāhaṃsu: ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena.	“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.
Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi.	For three reasons I say ‘meat may not be eaten’:
Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ—	it’s seen, heard, or suspected.
imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi.	These are three reasons I say ‘meat may not be eaten’.
Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi.	For three reasons I say ‘meat may be eaten’:
Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ—	it’s not seen, heard, or suspected.
imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.	These are three reasons I say ‘meat may be eaten’.

55.3 - (monk does metta for village, invited for meal)

Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	Take the case of a monk living supported by a town or village.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for the next day’s meal.
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.	The monk accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.	That householder or their child serves them with delicious alms-food.
Tassa na evaṃ hoti:	It never occurs to them:
‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.	‘It’s so good that this householder serves me with delicious alms-food!
Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—	I hope they serve me with such delicious alms-food in the future!’
evampissa na hoti.	They don’t think that.

55.4 - (they eat food unattached, seeing danger, therefore blameless)

So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
Taṃ kiṃ maññasi, jīvaka,	What do you think, Jīvaka?
api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?	At that time is that monk intending to hurt themselves, hurt others, or hurt both?”
“No hetaṃ, bhante”.	“No, sir.”
“Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti?	“Aren’t they eating blameless food at that time?”
“Evaṃ, bhante.	“Yes, sir.
Sutaṃ metaṃ, bhante:	Sir, I have heard that
‘brahmā mettāvihārī’ti.	Brahmā abides in friendly-kindness.
Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho;	Now, I’ve seen the Buddha with my own eyes,
bhagavā hi, bhante, mettāvihārī”ti.	and it is the Buddha who truly abides in friendly-kindness.”

55.5 - (Buddha interprets Brahma’s metta analogy with Buddha’s complete ending of defilements)

“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.	“Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future.
Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te etan”ti.	If that’s what you were referring to, I acknowledge it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṃ”.	“That’s exactly what I was referring to.”

55.6 - (repeat for remaining 3 brahma-vihāras)

“Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	“Take the case, Jīvaka, of a monk living supported by a town or village.
So karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	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.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.	A householder or their child approaches and invites them for the next day’s meal.
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.	The monk accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.	When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.	That householder or their child serves them with delicious alms-food.
Tassa na evaṃ hoti:	It never occurs to them:
‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.	‘It’s so good that this householder serves me with delicious alms-food!
Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—	I hope they serve me with such delicious alms-food in the future!’
evampissa na hoti.	They don’t think that.
So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.	They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
Taṃ kiṃ maññasi, jīvaka,	What do you think, Jīvaka?
api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?	At that time is that monk intending to hurt themselves, hurt others, or hurt both?”
“No hetaṃ, bhante”.	“No, sir.”
“Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti?	“Aren’t they eating blameless food at that time?”
“Evaṃ, bhante.	“Yes, sir.
Sutaṃ metaṃ, bhante:	Sir, I have heard that
‘brahmā upekkhāvihārī’ti.	Brahmā abides in equanimity.
Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho;	Now, I’ve seen the Buddha with my own eyes,
bhagavā hi, bhante, upekkhāvihārī”ti.	and it is the Buddha who truly abides in equanimity.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	“Any greed, hate, or delusion that might give rise to cruelty, negativity, or repulsion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future.
Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te etan”ti.	If that’s what you were referring to, I acknowledge it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṃ”.	“That’s exactly what I was referring to.”
“Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati.	“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.
Yampi so, gahapati, evamāha:	When they say:
‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati.	‘Go, fetch that living creature,’ this is the first reason.
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati.	When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason.
Yampi so evamāha:	When they say:
‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati.	‘Go, slaughter that living creature,’ this is the third reason.
Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati.	When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason.
Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati.	When they provide the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason.
Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī”ti.	Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.”

55.7 - (conclusion: monks indeed eat allowable, blameless food)

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca:	When he had spoken, Jīvaka said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti;	The monks indeed eat allowable food.
anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti.	The monks indeed eat blameless food.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	Excellent, sir! Excellent! …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

(end of sutta⏹️)

56 – MN 56 Upāli: (name of layperson)

(2022 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍ 2018/12)

Upālisutta	With Upāli
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ.	At that time Nigaṇṭha Nāṭaputta was residing at Nāḷandā together with a large assembly of Jain ascetics.
Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the Jain ascetic Dīgha Tapassī wandered for alms in Nāḷandā. After the meal, on his return from alms-round, he went to Pāvārika’s mango grove. There he approached the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he stood to one side. The Buddha said to him:
“saṃvijjanti kho, tapassi, āsanāni; sace ākaṅkhasi nisīdā”ti.	“There are seats, Tapassī. Please sit if you wish.”
Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When he said this, Dīgha Tapassī took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca:	The Buddha said to him:
“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“Tapassī, how many kinds of deed does Nigaṇṭha Nātaputta describe for performing bad deeds?”
“Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamman’ti paññapetuṃ;	“Reverend Gotama, Nigaṇṭha Nātaputta doesn’t usually speak in terms of ‘deeds’.
‘daṇḍaṃ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetun”ti.	He usually speaks in terms of ‘rods’.”

56.1 - (Jain leader explains 3 types of action: bodily, verbal, mental)

“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“Then how many kinds of rod does Nigaṇṭha Nātaputta describe for performing bad deeds?”
“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ—	“Nigaṇṭha Nātaputta describes three kinds of rod for performing bad deeds:
kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍan”ti.	the physical rod, the verbal rod, and the mental rod.”

56.1.1 – (3 types of action distinct from each other)

“Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti?	“But are these kinds of rod all distinct from each other?”
“Aññadeva, āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti.	“Yes, each is quite distinct.”
“Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍan”ti?	“Of the three rods thus analyzed and differentiated, which rod does Nigaṇṭha Nātaputta describe as being the most blameworthy for performing bad deeds: the physical rod, the verbal rod, or the mental rod?”

56.1.2 - (Jain leader says bodily action is most potent of 3, Buddha is incredulous)

“Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍan”ti.	“Nigaṇṭha Nātaputta describes the physical rod as being the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”
“Kāyadaṇḍanti, tapassi, vadesi”?	“Do you say the physical rod, Tapassī?”
“Kāyadaṇḍanti, āvuso gotama, vadāmi”.	“I say the physical rod, Reverend Gotama.”
“Kāyadaṇḍanti, tapassi, vadesi”?	“Do you say the physical rod, Tapassī?”
“Kāyadaṇḍanti, āvuso gotama, vadāmi”.	“I say the physical rod, Reverend Gotama.”
“Kāyadaṇḍanti, tapassi, vadesi”?	“Do you say the physical rod, Tapassī?”
“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.	“I say the physical rod, Reverend Gotama.”
Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.	Thus the Buddha made Dīgha Tapassī stand by this point up to the third time.
Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca:	When this was said, Dīgha Tapassī said to the Buddha:
“tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“But Reverend Gotama, how many kinds of rod do you describe for performing bad deeds?”
“Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍan’ti paññapetuṃ;	“Tapassī, the Realized One doesn’t usually speak in terms of ‘rods’.
‘kammaṃ, kamman’ti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetun”ti?	He usually speaks in terms of ‘deeds’.”

56.2 – (Buddha explains his 3 types of action: bodily, verbal, mental)

“Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?	“Then how many kinds of deed do you describe for performing bad deeds?”
“Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ—	“I describe three kinds of deed for performing bad deeds:
kāyakammaṃ, vacīkammaṃ, manokamman”ti.	physical deeds, verbal deeds, and mental deeds.”

56.2.1 – (3 types of action distinct from each other)

“Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti?	“But are these kinds of deed all distinct from each other?”
“Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti.	“Yes, each is quite distinct.”

56.2.2 - (Buddha says mental action is most potent of 3)

“Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamman”ti?	“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”
“Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamman”ti.	“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”
“Manokammanti, āvuso gotama, vadesi”?	“Do you say mental deeds, Reverend Gotama?”
“Manokammanti, tapassi, vadāmi”.	“I say mental deeds, Tapassī.”
“Manokammanti, āvuso gotama, vadesi”?	“Do you say mental deeds, Reverend Gotama?”
“Manokammanti, tapassi, vadāmi”.	“I say mental deeds, Tapassī.”
“Manokammanti, āvuso gotama, vadesi”?	“Do you say mental deeds, Reverend Gotama?”
“Manokammanti, tapassi, vadāmī”ti.	“I say mental deeds, Tapassī.”
Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.	Thus the Jain ascetic Dīgha Tapassī made the Buddha stand by this point up to the third time, after which he got up from his seat and went to see Nigaṇṭha Nātaputta.

56.3 – (Dīgha goes to Jain leader to report conversation, they all agree Buddha is wrong)

Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya.	Now at that time Nigaṇṭha Nātaputta was sitting together with a large assembly of laypeople of Bālaka headed by Upāli.
Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ;	Nigaṇṭha Nātaputta saw Dīgha Tapassī coming off in the distance
disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca:	and said to him:
“handa kuto nu tvaṃ, tapassi, āgacchasi divā divassā”ti?	“So, Tapassī, where are you coming from in the middle of the day?”
“Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti.	“Just now, sir, I’ve come from the presence of the ascetic Gotama.”
“Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“But did you have some discussion with him?”
“Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti.	“I did.”
“Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“And what kind of discussion did you have with him?”
Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi.	Then Dīgha Tapassī informed Nigaṇṭha Nātaputta of all they had discussed.
Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca:	When he had spoken, Nigaṇṭha said to him:
“sādhu sādhu, tapassi.	“Good, good, Tapassī!
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ.	Dīgha Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya.	For how impressive is the measly mental rod when compared with the substantial physical rod?
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

56.4 – (Upali intends to see Buddha and beat him in debate)

Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he said this, the householder Upāli said to him:
“sādhu sādhu, bhante dīghatapassī.	“Good, sir! Well done, Dīgha Tapassī!
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ.	The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya.	For how impressive is the measly mental rod when compared with the substantial physical rod?
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.
Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi.	I’d better go and refute the ascetic Gotama’s doctrine regarding this point.
Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.	If he stands by the position that he stated to Dīgha Tapassī, I’ll take him on in debate and drag him to and fro and round about, like a strong man would drag a fleecy sheep to and fro and round about!
Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.	Taking him on in debate, I’ll drag him to and fro and round about, like a strong brewer’s worker would toss a large brewer’s sieve into a deep lake, grab it by the corners, and drag it to and fro and round about!
Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya; evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi.	Taking him on in debate, I’ll shake him down and about and give him a beating, like a strong brewer’s mixer would grab a strainer by the corners and shake it down and about, and give it a beating!
Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati; evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi.	I’ll play a game of ear-washing with the ascetic Gotama, like a sixty year old elephant would plunge into a deep lotus pond and play a game of ear-washing!
Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī”ti.	Sir, I’d better go and refute the ascetic Gotama’s doctrine on this point.”
“Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	“Go, householder, refute the ascetic Gotama’s doctrine on this point.
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”

56.5 – (Digha tells Jain leader it’s a bad idea, Buddha is a formidable ‘magician’, can convert Upali )

Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he said this, Dīgha Tapassī said to Nigaṇṭha Nātaputta:
“na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	“Sir, I don’t think it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya.	But it is possible that Gotama could become Upāli’s disciple.
Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	Go, householder, refute the ascetic Gotama’s doctrine on this point.
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”
Dutiyampi kho dīghatapassī … pe …	For a second time …
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:
“na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	“Sir, I don’t think it’s a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.”

56.5.1 – (Jain leader thinks Upali will convert Buddha!)

“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya.	But it is possible that Gotama could become Upāli’s disciple.
Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi.	Go, householder, refute the ascetic Gotama’s doctrine on this point.
Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.	For either I should do so, or Dīgha Tapassī, or you.”

56.6 – (Upali goes to see Buddha and confirm what he said on his view of 3 actions with Digha)

“Evaṃ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca:	“Yes, sir,” replied the householder Upāli to Nigaṇṭha Nāṭaputta. He got up from his seat, bowed, and respectfully circled him, keeping him on his right. Then he went to the Buddha, bowed, sat down to one side, and said to him:
“āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?	“Sir, did the Jain ascetic Dīgha Tapassī come here?”
“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.	“He did, householder.”
“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?	“But did you have some discussion with him?”
“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti.	“I did.”
“Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?	“And what kind of discussion did you have with him?”
Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.	Then the Buddha informed Upāli of all they had discussed.

56.6.1 – (Upali affirms Jain leader is right, Buddha is wrong)

Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca:	When he said this, the householder Upāli said to him:
“sādhu sādhu, bhante tapassī.	“Good, sir, well done by Tapassī!
Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ.	The honorable Tapassī has answered the ascetic Gotama like an educated disciple who rightly understands their teacher’s instructions.
Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya?	For how impressive is the measly mental rod when compared with the substantial physical rod?
Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	Rather, the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

56.6.2 – (Buddha establishes ground rules for fair debate)

“Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.	“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”
“Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;	“I will debate on the basis of truth, sir.
hotu no ettha kathāsallāpo”ti.	Let us have some discussion about this.”

56.6.11 – (Buddha’s example #1 showing Jain contradiction: dying and rebirth caused by mental action instead of physical one)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī.	Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water.
So sītodakaṃ alabhamāno kālaṃ kareyya.	Not getting cold water, they might die.
Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī”ti?	Now, where does Nigaṇṭha Nātaputta say they would be reborn?”
“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.	“Sir, there are gods called ‘mind-bound’. They would be reborn there.
“Taṃ kissa hetu”?	Why is that?
“Asu hi, bhante, manopaṭibaddho kālaṃ karotī”ti.	Because they died with mental attachment.”
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi,
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

56.6.12 – (example #2: accidentally killing bugs, intentional makes it blameworthy)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo.	Take a Jain ascetic who is restrained in the fourfold restraint: obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.
So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti.	When going out and coming back they accidentally injure many little creatures.
Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī”ti?	Now, what result does Nigaṇṭha Nātaputta say they would incur?”
“Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī”ti.	“Sir, Nigaṇṭha Nātaputta says that unintentional acts are not very blameworthy.”
“Sace pana, gahapati, cetetī”ti?	“But if they are intentional?”
“Mahāsāvajjaṃ, bhante, hotī”ti.	“Then they are very blameworthy.”
“Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī”ti?	“But where does Nigaṇṭha Nātaputta say that intention is classified?”
“Manodaṇḍasmiṃ, bhante”ti.	“In the mental rod, sir.”
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

56.6.13 – (example #3: evil yogi with psychic power can kill with mind/mano, without bodily karma)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?	Is this Nāḷandā successful and prosperous and full of people?”
“Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti.	“Indeed it is, sir.”
“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
idha puriso āgaccheyya ukkhittāsiko.	Suppose a man were to come along with a drawn sword
So evaṃ vadeyya:	and say:
‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti.	‘In one moment I will reduce all the living creatures within the bounds of Nāḷandā to one heap and mass of flesh!’
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?
pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātun”ti?	Could he do that?”
“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ.	“Sir, even ten, twenty, thirty, forty, or fifty men couldn’t do that.
Kiñhi sobhati eko chavo puriso”ti.	How impressive is one measly man?”
“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto.	Suppose an ascetic or brahmin with psychic power, who has achieved mastery of the mind, were to come along
So evaṃ vadeyya:	and say:
‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti.	‘I will reduce Nāḷandā to ashes with a single malevolent act of will!’
Taṃ kiṃ maññasi, gahapati,	What do you think, householder?
pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātun”ti?	Could he do that?”
“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ.	“Sir, an ascetic or brahmin with psychic power, who has achieved mastery of the mind, could reduce ten, twenty, thirty, forty, or fifty Nāḷandās to ashes with a single malevolent act of will.
Kiñhi sobhati ekā chavā nāḷandā”ti.	How impressive is one measly Nāḷandā?”
“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.
“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.	“Even though the Buddha says this, still the physical rod is the most blameworthy for performing bad deeds, not so much the verbal rod or the mental rod.”

56.6.14 – (example #4: wilderness of some areas had become that way because of evil mental actions of some hermits)

“Taṃ kiṃ maññasi, gahapati,	“What do you think, householder?
sutaṃ te daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?	Have you heard how the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way?”
“Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.	“I have, sir.”
“Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?	“What have you heard?”
“Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.	“I heard that it was because of a malevolent act of will by hermits that the wildernesses of Daṇḍaka, Kāliṅga, Mejjha, and Mātaṅga came to be that way.”

56.7 – (for the 4th time, Buddha points out Upali’s contradiction violates rules of fair debate)

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi.	“Think about it, householder! You should think before answering.
Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ.	What you said before and what you said after don’t match up.
Bhāsitā kho pana te, gahapati, esā vācā:	But you said that you would debate on the basis of truth.”
‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi;
hotu no ettha kathāsallāpo’”ti.

56.7.1 – (Upali confesses to Buddha: “Sir, you had me at hello, with the first simile.”)

“Purimenevāhaṃ, bhante, opammena bhagavato attamano abhiraddho.	“Sir, I was already delighted and satisfied by the Buddha’s very first simile.
Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ.	Nevertheless, I wanted to hear the Buddha’s various solutions to the problem, so I thought I’d oppose you in this way.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.

56.7.2 – (Upali converts, takes refuge in Buddha)

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

56.7.3 – (Buddha advises Upali to consider carefully before converting)

“Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti.	“Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha: ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ:	For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Nāḷandā, saying:
‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti.	‘The householder Upāli has become our disciple!’
Atha ca pana maṃ bhagavā evamāha:	And yet the Buddha says:
‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	‘Householder, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.’
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a second time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

56.7.4 – (Buddha advises Upali to continue offering support to Jains)

“Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti.	“For a long time now, householder, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha: ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come.
Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha:	I have heard, sir, that the ascetic Gotama says this:
‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ;	‘Gifts should only be given to me, not to others.
mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ;	Gifts should only be given to my disciples, not to the disciples of others.
mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti.	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’
Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti.	Yet the Buddha encourages me to give to the Jain ascetics.
Api ca, bhante, mayamettha kālaṃ jānissāma.	Well, sir, we’ll know the proper time for that.
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a third time, I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

56.8 – (Buddha leads Upali to Dharma eye and stream entry with talk on gradual training)

Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught the householder Upāli step by step, with
dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.	a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.

56.8.1 – (Upali attains stream entry with a sufficient first jhāna, free of 5 hindrances, hearing and thinking while it happened)

Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when he knew that Upāli’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.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in Upāli:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Upāli 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:
“handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	“Well, now, sir, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, gahapati, kālaṃ maññasī”ti.	“Please, householder, go at your convenience.”

56.9 – (Jains hear about Upali’s conversion and are shocked)

Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi:	And then the householder Upāli approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went back to his own home, where he addressed the gatekeeper:
“ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	“My good gatekeeper, from this day forth close the gate to Jain monks and nuns, and open it for the Buddha’s monks, nuns, laymen, and laywomen.
Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi:	If any Jain ascetics come, say this to them:

56.9.1 – (Jains not allowed on main property, relegated to visitor area)

‘tiṭṭha, bhante, mā pāvisi.	‘Wait, sir, do not enter.
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti.	If you require alms-food, wait here, they will bring it to you.’”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.	“Yes, sir,” replied the gatekeeper.

56.9.2 – (Jain leader hears about that from Digha, then in denial about conversion)

Assosi kho dīghatapassī nigaṇṭho:	Dīgha Tapassī heard that
“upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti.	Upāli had become a disciple of the ascetic Gotama.
Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	He went to Nigaṇṭha Nātaputta and said to him:
“sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti.	“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”
Dutiyampi kho dīghatapassī nigaṇṭho … pe …	For a second time …
tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:
“sutaṃ metaṃ, bhante …	“Sir, they say that the householder Upāli has become a disciple of the ascetic Gotama.”
pe …	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”
“Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	“Well, sir, I’d better go and find out whether or not Upāli has become Gotama’s disciple.”
“Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	“Go, Tapassī, and find out whether or not Upāli has become Gotama’s disciple.”

56.9.3 – (Digha visits Upali to confirm)

Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami.	Then Dīgha Tapassī went to Upāli’s home.
Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ.	The gatekeeper saw him coming off in the distance
Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca:	and said to him:
“tiṭṭha, bhante, mā pāvisi.	“Wait, sir, do not enter.
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.	If you require alms-food, wait here, they will bring it to you.”
“Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	Saying, “No, mister, I do not require alms-food,” he turned back and went to Nigaṇṭha Nātaputta and said to him:
“saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	“Sir, it’s really true that Upāli has become Gotama’s disciple.
Etaṃ kho te ahaṃ, bhante, nālatthaṃ, na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya.	Sir, I couldn’t get you to accept that it wasn’t a good idea for the householder Upāli to rebut the ascetic Gotama’s doctrine.
Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti.	For the ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.
Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti.	The householder Upāli has been converted by the ascetic Gotama’s conversion magic!”
“Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya.	“It is impossible, Tapassī, it cannot happen that Upāli could become Gotama’s disciple.
Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.	But it is possible that Gotama could become Upāli’s disciple.”
Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	For a second time …
“saccaṃyeva, bhante … pe …
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.
Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and a third time, Dīgha Tapassī said to Nigaṇṭha Nātaputta:
“saccaṃyeva kho, bhante …	“It’s really true …”
pe …	“It is impossible …
upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti.
“Handa cāhaṃ, tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.	Well, Tapassī, I’d better go and find out for myself whether or not Upāli has become Gotama’s disciple.”

56.9.4 – (Jain leader still in denial after Digha’s report, decides to visit Upali)

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami.	Then Nigaṇṭha Nātaputta went to Upāli’s home together with a large following of Jain ascetics.
Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ.	The gatekeeper saw him coming off in the distance
Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	and said to him:
“tiṭṭha, bhante, mā pāvisi.	‘Wait, sir, do not enter.
Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato.	From now on the householder Upāli has become a disciple of the ascetic Gotama.
Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	His gate is closed to Jain monks and nuns, and opened for the Buddha’s monks, nuns, laymen, and laywomen.
Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti.	If you require alms-food, wait here, they will bring it to you.”
“Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi:	“Well then, my good gatekeeper, go to Upāli and say:
‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito;	‘Sir, Nigaṇṭha Nātaputta is waiting outside the gates together with a large following of Jain ascetics.
so te dassanakāmo’”ti.	He wishes to see you.’”
“Evaṃ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He went to Upāli and relayed what was said.
“nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito;
so te dassanakāmo”ti.
“Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti.	Upāli said to him: “Well, then, my good gatekeeper, prepare seats in the hall of the middle gate.”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He did as he was asked, then returned to Upāli and said:
“paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni.	“Sir, seats have been prepared in the hall of the middle gate.
Yassadāni kālaṃ maññasī”ti.	Please go at your convenience.”

56.9.5 – (Upali makes Jains and Jain leader sit in a visitor area for meal, and Upali himself occupies high seat of honor)

Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi:	Then Upāli went to the hall of the middle gate, where he sat on the highest and finest seat. He addressed the gatekeeper:
“tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi:	“Well then, my good gatekeeper, go to Nigaṇṭha Nātaputta and say to him:
‘upāli, bhante, gahapati evamāha—	‘Sir, Upāli says
pavisa kira, bhante, sace ākaṅkhasī’”ti.	you may enter if you wish.’”
“Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	“Yes, sir,” replied the gatekeeper. He went to Nigaṇṭha Nātaputta and relayed what was said.
“upāli, bhante, gahapati evamāha:
‘pavisa kira, bhante, sace ākaṅkhasī’”ti.
Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami.	Then Nigaṇṭha Nātaputta went to the hall of the middle gate together with a large following of Jain ascetics.
Atha kho upāli gahapati—
yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā pariggahetvā nisīdāpeti so—	Previously, when Upāli saw Nigaṇṭha Nātaputta coming, he would go out to greet him and, having wiped off the highest and finest seat with his upper robe, he would put his arms around him and sit him down.
dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	But today, having seated himself on the highest and finest seat, he said to Nigaṇṭha Nātaputta:
“saṃvijjanti kho, bhante, āsanāni;	“There are seats, sir.
sace ākaṅkhasi, nisīdā”ti.	Please sit if you wish.”
Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca:	When he said this, Nigaṇṭha Nātaputta said to him:
“ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati.	“You’re mad, householder! You’re a moron!
‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.	You said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.
Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya;	Suppose a man went to deliver a pair of balls, but came back castrated. Or they went to deliver eyes, but came back blinded.
evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato.	In the same way, you said: ‘I’ll go and refute the ascetic Gotama’s doctrine.’ But you come back caught in the vast net of his doctrine.
Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.	You’ve been converted by the ascetic Gotama’s conversion magic!”

56.9.6 – (Jain leader criticizes Upali for getting converted ‘by magic’, Upali says it would benefit whole world to get converted)

“Bhaddikā, bhante, āvaṭṭanī māyā;	“Sir, this conversion magic is excellent.
kalyāṇī, bhante, āvaṭṭanī māyā;	This conversion magic is lovely!
piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya;	If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness.
sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā … pe … vessā … pe … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya;	If all the warrior-nobles, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.
sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness.
Tena hi, bhante, upamaṃ te karissāmi.	Well then, sir, I shall give you a simile.
Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.

56.9.7 – (Upali makes simile Comparing Jain doctrine to monkey abuse)

Bhūtapubbaṃ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā.	Once upon a time there was an old brahmin, elderly and senior. His wife was a young brahmin lady who was pregnant and approaching the time for giving birth.
Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	Then she said to the brahmin:
‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.	‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’
Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca:	When she said this, the brahmin said to her:
‘āgamehi tāva, bhoti, yāva vijāyati.	‘Wait, my dear, until you give birth.
Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati.	If your child is a boy, I’ll buy you a male monkey,
Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti.	but if it’s a girl, I’ll buy a female monkey.’
Dutiyampi kho, bhante, sā māṇavikā … pe …	For a second time,
tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	and a third time she said to the brahmin:
‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti.	‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’
Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca:	Then that brahmin, because of his infatuation with the brahmin lady, bought a male baby monkey at the market, brought it to her, and said:
‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti.	‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’
Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca:	When he said this, she said to him:
‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi—	‘Go, brahmin, take this monkey to Rattapāṇi the dyer and say:
icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	“Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.”’

(punchline: Jain doctrine looks fine at first, but can’t handle pounding from scrutiny )

Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca:	Then that brahmin, because of his infatuation with the brahmin lady, took the monkey to Rattapāṇi the dyer and said:
‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	‘Mister Rattapāṇi, I wish to have this monkey dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’
Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca:	When he said this, Rattapāṇi said to him:
‘ayaṃ kho te, bhante, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti.	‘Sir, this monkey can withstand a dying, but not a pounding or a pressing.’
Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo.	In the same way, the doctrine of the foolish Jains looks fine initially—for fools, not for the astute—but can’t withstand being scrutinized or pressed.

(punchline part 2: Buddha’s Dharma also looks fine at first, and it easily withstands pounding from scrutiny )

Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca:	Then some time later that brahmin took a new pair of garments to Rattapāṇi the dyer and said:
‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.	‘Mister Rattapāṇi, I wish to have this new pair of garments dyed the color of yellow greasepaint, pounded and re-pounded, and pressed on both sides.’
Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca:	When he said this, Rattapāṇi said to him:
‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti.	‘Sir, this pair of garments can withstand a dying, a pounding, and a pressing.’
Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā”ti.	In the same way, the doctrine of the Buddha looks fine initially—for the astute, not for fools—and it can withstand being scrutinized and pressed.”
“Sarājikā kho, gahapati, parisā evaṃ jānāti:	“Householder, the king and his retinue know you as
‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti.	a disciple of Nigaṇṭha Nātaputta.
Kassa taṃ, gahapati, sāvakaṃ dhāremā”ti?	Whose disciple should we remember you as?”
Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	When he had spoken, the householder Upāli got up from his seat, arranged his robe over one shoulder, raised his joined palms in the direction of the Buddha, and said to Nigaṇṭha Nātaputta:
“tena hi, bhante, suṇohi yassāhaṃ sāvako”ti:	“Well then, sir, hear whose disciple I am:

56.9.20 – (Upali’s verse praising Buddha)

“Dhīrassa vigatamohassa,	The wise one, free of delusion,
Pabhinnakhīlassa vijitavijayassa;	rid of barrenness, victor in battle;
Anīghassa susamacittassa,	he’s untroubled and so even-minded,
Vuddhasīlassa sādhupaññassa;	with the virtue of an elder and the wisdom of a saint,
Vesamantarassa vimalassa,	stainless in the midst of it all:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Akathaṅkathissa tusitassa,	He has no indecision, he’s content,
Vantalokāmisassa muditassa;	joyful, he has spat out the world’s bait;
Katasamaṇassa manujassa,	he has completed the ascetic’s task as a human,
Antimasārīrassa narassa;	a man who bears his final body;
Anopamassa virajassa,	he’s beyond compare, he’s stainless:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Asaṃsayassa kusalassa,	He’s free of doubt, he’s skillful,
Venayikassa sārathivarassa;	he’s a trainer, an excellent charioteer;
Anuttarassa ruciradhammassa,	supreme, with brilliant qualities,
Nikkaṅkhassa pabhāsakassa;	confident, his light shines forth;
Mānacchidassa vīrassa,	he has cut off conceit, he’s a hero:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Nisabhassa appameyyassa,	The chief bull, immeasurable,
Gambhīrassa monapattassa;	profound, sagacious;
Khemaṅkarassa vedassa,	he is the builder of sanctuary, knowledgeable,
Dhammaṭṭhassa saṃvutattassa;	firm in dharma and restrained;
Saṅgātigassa muttassa,	he has got over clinging and is liberated:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Nāgassa pantasenassa,	He’s a Dragon, living remotely,
Khīṇasaṃyojanassa muttassa;	he’s ended the fetters and is liberated;
Paṭimantakassa dhonassa,	he’s skilled in dialogue and cleansed,
Pannadhajassa vītarāgassa;	with banner put down, desireless;
Dantassa nippapañcassa,	he’s tamed, and doesn’t proliferate:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Isisattamassa akuhassa,	He is the seventh sage, free of deceit,
Tevijjassa brahmapattassa;	with three knowledges, he has attained to holiness,
Nhātakassa padakassa,	he has bathed, he knows philology,
Passaddhassa viditavedassa;	he’s pacified, he understands what is known;
Purindadassa sakkassa,	he crushes resistance, he is the lord:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Ariyassa bhāvitattassa,	The noble one, self-developed,
Pattipattassa veyyākaraṇassa;	he has attained the goal and explains it;
Satimato vipassissa,	he is rememberful [of the Dharma], clear-seeing,
Anabhinatassa no apanatassa;	neither leaning forward nor pulling back,
Anejassa vasippattassa,	he’s unperturbed, attained to mastery:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Samuggatassa jhāyissa,	He has risen up, he practices jhāna,
An-anugat-antarassa suddhassa;	Internally-unafflicted, he is pure,
Asitassa hitassa,	independent, and fearless;
Pavivittassa aggappattassa;	secluded, he has reached the peak,
Tiṇṇassa tārayantassa,	crossed over, he helps others across:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Santassa bhūripaññassa,	He’s peaceful, his wisdom is vast,
Mahāpaññassa vītalobhassa;	with great wisdom, he’s free of greed;
Tathāgatassa sugatassa,	he is the Realized One, the Holy One,
Appaṭipuggalassa asamassa;	unrivaled, unequaled,
Visāradassa nipuṇassa,	assured, and subtle:
Bhagavato tassa sāvakohamasmi.	he is the Buddha, and I am his disciple.
Taṇhacchidassa buddhassa,	He has cut off craving and is awakened,
Vītadhūmassa anupalittassa;	free of fuming, unsullied;
Āhuneyyassa yakkhassa,	a mighty spirit worthy of offerings,
Uttamapuggalassa atulassa;	best of men, inestimable,
Mahato yasaggapattassa,	grand, he has reached the peak of glory:
Bhagavato tassa sāvakohamasmī”ti.	he is the Buddha, and I am his disciple.”

56.9.21 – (Jain leader, Nātaputta, spews hot blood)

“Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti?	“But when did you compose these praises of the ascetic Gotama’s beautiful qualities, householder?”
“Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi, tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya;	“Sir, suppose there was a large heap of many different flowers. An expert garland-maker or their apprentice could tie them into a colorful garland.
evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo.	In the same way, the Buddha has many beautiful qualities to praise, many hundreds of such qualities.
Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī”ti?	Who, sir, would not praise the praiseworthy?”
Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti.	Then, unable to bear this honor paid to the Buddha, Nigaṇṭha Nātaputta spewed hot blood from his mouth there and then.

57 – MN 57 Kukkuravatika: The Ascetic Who Behaved Like a Dog

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo.	At one time the Buddha was staying in the land of the Koliyans, where they have a town named Haliddavasana.
Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā ekamantaṃ nisīdi.	Then Puṇṇa Koliyaputta, who had taken a vow to behave like a cow, and Seniya, a naked ascetic who had taken a vow to behave like a dog, went to see the Buddha. Puṇṇa bowed to the Buddha and sat down to one side, while Seniya exchanged greetings and polite conversation with him before sitting down to one side curled up like a dog.
Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca:	Puṇṇa said to the Buddha:
“ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati.	“Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground.
Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a dog.
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”
“Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	“Enough, Puṇṇa, let it be. Don’t ask me that.”
Dutiyampi kho puṇṇo koliyaputto govatiko … pe …	For a second time …
tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca:	and a third time, Puṇṇa said to the Buddha:
“ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati.	“Sir, this naked dog ascetic Seniya does a hard thing: he eats food placed on the ground.
Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a dog.
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”

57.1 - (dog ascetic practice leads to animal realm or hell)

“Addhā kho te ahaṃ, puṇṇa, na labhāmi.	“Clearly, Puṇṇa, I’m not getting through to you when I say:
Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti;	‘Enough, Puṇṇa, let it be. Don’t ask me that.’
api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.
Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ.	Take someone who develops the dog observance fully and uninterruptedly. They develop a dog’s ethics, a dog’s mentality, and a dog’s behavior fully and uninterruptedly.
So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of dogs.
Sace kho panassa evaṃdiṭṭhi hoti: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi.	But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view.
Micchādiṭṭhissa kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—nirayaṃ vā tiracchānayoniṃ vā.	An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.
Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayan”ti.	So if the dog observance succeeds it leads to rebirth in the company of dogs, but if it fails it leads to hell.”
Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.	When he said this, Seniya cried and burst out in tears.
Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca:	The Buddha said to Puṇṇa:
“etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ.	“This is what I didn’t get through to you when I said:
Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	‘Enough, Puṇṇa, let it be. Don’t ask me that.’”
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha;	“Sir, I’m not crying because of what the Buddha said.
api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ.	But, sir, for a long time I have undertaken this observance to behave like a dog.

57.2 - (cow ascetic practice leads to animal realm or hell)

Ayaṃ, bhante, puṇṇo koliyaputto govatiko.	Sir, this Puṇṇa has taken a vow to behave like a cow.
Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a cow.
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”
“Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	“Enough, Seniya, let it be. Don’t ask me that.”
Dutiyampi kho acelo seniyo … pe …	For a second time …
tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca:	and a third time Seniya said to the Buddha:
“ayaṃ, bhante, puṇṇo koliyaputto govatiko.	“Sir, this Puṇṇa has taken a vow to behave like a cow.
Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ.	For a long time he has undertaken that observance to behave like a cow.
Tassa kā gati, ko abhisamparāyo”ti?	Where will he be reborn in his next life?”
“Addhā kho te ahaṃ, seniya, na labhāmi.	“Clearly, Seniya, I’m not getting through to you when I say:
Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti;	‘Enough, Seniya, let it be. Don’t ask me that.’
api ca tyāhaṃ byākarissāmi.	Nevertheless, I will answer you.
Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ.	Take someone who develops the cow observance fully and uninterruptedly. They develop a cow’s ethics, a cow’s mentality, and a cow’s behavior fully and uninterruptedly.
So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of cows.
Sace kho panassa evaṃdiṭṭhi hoti: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi.	But if they have such a view: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This is their wrong view.
Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—nirayaṃ vā tiracchānayoniṃ vā.	An individual with wrong view is reborn in one of two places, I say: hell or the animal realm.
Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayan”ti.	So if the cow observance succeeds it leads to rebirth in the company of cows, but if it fails it leads to hell.”
Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.	When he said this, Puṇṇa cried and burst out in tears.
Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca:	The Buddha said to Seniya:
“etaṃ kho te ahaṃ, seniya, nālatthaṃ.	“This is what I didn’t get through to you when I said:
Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti.	‘Enough, Seniya, let it be. Don’t ask me that.’”
“Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha;	“Sir, I’m not crying because of what the Buddha said.
api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ.	But, sir, for a long time I have undertaken this observance to behave like a cow.
Evaṃ pasanno ahaṃ, bhante, bhagavati;	I am quite confident that the Buddha
pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā”ti.	is capable of teaching me so that I can give up this cow observance, and the naked ascetic Seniya can give up that dog observance.”
“Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, Puṇṇa, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi.	“Yes, sir,” he replied.
Bhagavā etadavoca:	The Buddha said this:

57.4 - (four kinds of karma / action )

“Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight.
Katamāni cattāri?	What four?
Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ;	There are dark deeds with dark results;
atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ;	bright deeds with bright results;
atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;	dark and bright deeds with dark and bright results; and
atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.	neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

57.4.1 - (And what are dark deeds with dark results?)

Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ?	And what are dark deeds with dark results?
Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes hurtful co-doings by way of body, speech, and mind.
So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they’re reborn in a hurtful world,
Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.	where hurtful contacts touch them.
So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā.	Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;	This is how a being is born from a being.
yaṃ karoti tena upapajjati,	For your deeds determine your rebirth,
upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ. (1)	These are called dark deeds with dark results.

57.4.2 - (And what are bright deeds with bright results?)

Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ?	And what are bright deeds with bright results?
Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes pleasing co-doings by way of body, speech, and mind.
So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati.	Having made these co-doings, they are reborn in a pleasing world,
Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.	where pleasing contacts touch them.
So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā.	Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;	This is how a being is born from a being.
yaṃ karoti tena upapajjati,	For your deeds determine your rebirth,
upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ. (2)	These are called bright deeds with bright results.

57.4.3 - (And what are dark and bright deeds with dark and bright results?)

Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?	And what are dark and bright deeds with dark and bright results?
Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti.	It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind.
So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati.	Having made these co-doings, they are reborn in a world that is both hurtful and pleasing,
Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti.	where hurtful and pleasing contacts touch them.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;	This is how a being is born from a being.
yaṃ karoti tena upapajjati.	For what you do brings about your rebirth,
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.
Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.	This is why I say that sentient beings are heirs to their deeds.
Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. (3)	These are called dark and bright deeds with dark and bright results.

57.4.4 - (And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?)

Katamañca, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati?	And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?
Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā—	It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.
idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti.	These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. (4)	These are the four kinds of deeds that I declare, having realized them with my own insight.”

57.5 - (cow ascetic becomes lay follower)

Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca:	When he had spoken, Puṇṇa Koliyaputta the observer of cow behavior said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent! …
Seyyathāpi, bhante … pe …
upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

57.6 - (dog ascetic ordains, and soon becomes arahant)

Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca:	And Seniya the naked dog ascetic said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent! …
Seyyathāpi, bhante … pe … pakāsito.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, seniya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.	“Seniya, 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.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the naked dog ascetic Seniya received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, Tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Seniya, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā seniyo arahataṃ ahosīti.	And Venerable Seniya became one of the perfected.

(end of sutta⏹️)

58 – MN 58 Abhaya-rāja-kumāra: With Prince Abhaya

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca:	Then Prince Abhaya went up to Nigaṇṭha Nātaputta, bowed, and sat down to one side. Nigaṇṭha Nātaputta said to him:

58.1 - (Nigaṇṭha Nātaputta tells prince to debate Buddha)

“ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi.	“Come, prince, refute the ascetic Gotama’s doctrine.
Evaṃ te kalyāṇo kittisaddo abbhuggacchissati:	Then you will get a good reputation:
‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’”ti.	‘Prince Abhaya refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”
“Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī”ti?	“But sir, how am I to do this?”
“Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi:	“Here, prince, go to the ascetic Gotama and say to him:
‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti?	‘Sir, might the Realized One utter speech that is disliked by others?’
Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:	When he’s asked this, if he answers:
‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:	‘He might, prince,’ say this to him:
‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ?	‘Then, sir, what exactly is the difference between you and an ordinary person?
Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti.	For even an ordinary person might utter speech that is disliked by others.’
Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:	But if he answers:
‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:	‘He would not, prince,’ say this to him:
‘atha kiñcarahi te, bhante, devadatto byākato:	‘Then, sir, why exactly did you declare of Devadatta:
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti?	“Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable”?
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.	Devadatta was angry and upset with what you said.’
Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ.	When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.
Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ;	He’ll be like a man with an iron cross stuck in his throat, unable to either spit it out or swallow it down.”
evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitun”ti.
“Evaṃ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	“Yes, sir,” replied Abhaya. He got up from his seat, bowed, and respectfully circled Nigaṇṭha Nāṭaputta, keeping him on his right. Then he went to the Buddha, bowed, and sat down to one side.

58.2 - (prince Abhaya goes to see Buddha)

Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ ulloketvā etadahosi:	Then he looked up at the sun and thought:
“akālo kho ajja bhagavato vādaṃ āropetuṃ.	“It’s too late to refute the Buddha’s doctrine today.
Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī”ti bhagavantaṃ etadavoca:	I shall refute his doctrine in my own home tomorrow.” He said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti.	“Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Abhaya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out.
Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Abhaya served and satisfied the Buddha with his own hands with a variety of delicious foods.
Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Abhaya took a low seat, sat to one side,
Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca:	and said to him:
“bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti?	“Sir, might the Realized One utter speech that is disliked by others?”
“Na khvettha, rājakumāra, ekaṃsenā”ti.	“This is no simple matter, prince.”
“Ettha, bhante, anassuṃ nigaṇṭhā”ti.	“Then the Jains have lost in this, sir.”
“Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi:	“But prince, why do you say that
‘ettha, bhante, anassuṃ nigaṇṭhā’”ti?	the Jains have lost in this?”
“Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca:	Then Abhaya told the Buddha all that had happened.
‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi.
Evaṃ te kalyāṇo kittisaddo abbhuggacchissati—
abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti.
Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ:
‘yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti?
‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi:
“bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti?
Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:
“bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti, tamenaṃ tvaṃ evaṃ vadeyyāsi:
“atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ?
Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā”ti.
Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti:
“na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā”ti, tamenaṃ tvaṃ evaṃ vadeyyāsi—
atha kiñcarahi te, bhante, devadatto byākato:
“āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti?
Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti.
Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ.
Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ;
evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitun”ti.

58.4 - (simile of nurse harming boy)

Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti.	Now at that time a little baby boy was sitting in Prince Abhaya’s lap.
Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca:	Then the Buddha said to Abhaya:
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?
sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ vā mukhe āhareyya, kinti naṃ kareyyāsī”ti?	If—because of your negligence or his nurse’s negligence—your boy was to put a stick or stone in his mouth, what would you do to him?”
“Āhareyyassāhaṃ, bhante.	“I’d try to take it out, sir.
Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ.	If that didn’t work, I’d hold his head with my left hand, and take it out using a hooked finger of my right hand, even if it drew blood.
Taṃ kissa hetu?	Why is that?
Atthi me, bhante, kumāre anukampā”ti.	Because I have compassion for the boy, sir.”

58.5 - (right speech in more detail than STED)

“Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati.	“In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and harmful, and which is disliked by others.
Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati.	The Realized One does not utter speech that he knows to be true and substantive, but which is harmful and disliked by others.
Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.	The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, but which is disliked by others.
Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati.	The Realized One does not utter speech that he knows to be untrue, false, and harmful, but which is liked by others.
Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati.	The Realized One does not utter speech that he knows to be true and substantive, but which is harmful, even if it is liked by others.
Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya.	The Realized One knows the right time to speak so as to explain what he knows to be true, substantive, and beneficial, and which is liked by others.
Taṃ kissa hetu?	Why is that?
Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.	Because the Realized One has compassion for sentient beings.”

58.6 - (does Buddha use premeditated answers or think on the spot?)

“Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti,	“Sir, there are clever aristocrats, brahmins, householders, or ascetics who come to see you with a question already planned.
pubbeva nu kho, etaṃ, bhante, bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti?	Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer just appear to you on the spot?”
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
kusalo tvaṃ rathassa aṅgapaccaṅgānan”ti?	Are you skilled in the various parts of a chariot?”
“Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgānan”ti.	“I am, sir.”
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?
ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ:	When they come to you and ask:
‘kiṃ nāmidaṃ rathassa aṅgapaccaṅgan’ti?	‘What’s the name of this chariot part?’
Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā”ti?	Do you think beforehand that if they ask you like this, you’ll answer like that, or does the answer appear to you on the spot?”
“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ.	“Sir, I’m well-known as a charioteer skilled in a chariot’s parts.
Sabbāni me rathassa aṅgapaccaṅgāni suviditāni.	All the parts are well-known to me.
Ṭhānasovetaṃ maṃ paṭibhāseyyā”ti.	The answer just appears to me on the spot.”
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti.	“In the same way, when clever aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just appears to me on the spot.
Taṃ kissa hetu?	Why is that?
Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti.	Because the Realized One has clearly comprehended the principle of the teachings, so that the answer just appears to him on the spot.”
Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Abhaya said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	“Excellent, sir! Excellent! …
ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

(end of sutta⏹️)

59 – MN 59 Bahu-vedanīya: Many [kinds of] sensations

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	Then the master builder Pañcakaṅga went up to Venerable Udāyī, bowed, sat down to one side, and said to him:

59.1 - (Buddha spoke of many classifications on vedana )

“kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti?	“Sir, how many sensations has the Buddha spoken of?”
“Tisso kho, thapati, vedanā vuttā bhagavatā.	“Master builder, the Buddha has spoken of three sensations:
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—	pleasant, painful, and neutral.
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.	The Buddha has spoken of these three sensations.”
Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	When he said this, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā;	“Sir, Udāyī, the Buddha hasn’t spoken of three sensations.
dve vedanā vuttā bhagavatā—	He’s spoken of two sensations:
sukhā vedanā, dukkhā vedanā.	pleasant and painful.
Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.	The Buddha said that neutral sensation is included as a peaceful and subtle kind of pleasure.”
Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:	For a second time, Udāyī said to Pañcakaṅga:
“na kho, gahapati, dve vedanā vuttā bhagavatā;	“The Buddha hasn’t spoken of two sensations,
tisso vedanā vuttā bhagavatā.	he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	For a second time, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā;	“The Buddha hasn’t spoken of three sensations,
dve vedanā vuttā bhagavatā—	he’s spoken of two.”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca:	And for a third time, Udāyī said to Pañcakaṅga:
“na kho, thapati, dve vedanā vuttā bhagavatā;	“The Buddha hasn’t spoken of two sensations,
tisso vedanā vuttā bhagavatā.	he’s spoken of three.”
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—
imā kho, thapati, tisso vedanā vuttā bhagavatā”ti.
Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca:	And for a third time, Pañcakaṅga said to Udāyī:
“na kho, bhante udāyi, tisso vedanā vuttā bhagavatā,	“The Buddha hasn’t spoken of three sensations,
dve vedanā vuttā bhagavatā—	he’s spoken of two.”
sukhā vedanā, dukkhā vedanā.
Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti.
Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.	But neither was able to persuade the other.
Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.	Venerable Ānanda heard this discussion between Udāyī and Pañcakaṅga.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then he went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.
Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca:	When he had spoken, the Buddha said to him:
“santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi.	“Ānanda, the explanation by the monk Udāyī, which the master builder Pañcakaṅga didn’t agree with, was quite correct. But the explanation by Pañcakaṅga, which Udāyī didn’t agree with, was also quite correct.
Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena.	In one explanation I’ve spoken of two sensations. In another explanation I’ve spoken of three sensations, or five, six, eighteen, thirty-six, or a hundred and eight sensations.
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.	I’ve explained the teaching in all these different ways.
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ—bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti.	This being so, you can expect that those who don’t concede, approve, or agree with what has been well spoken will argue, quarrel, and fight, continually wounding each other with barbed words.
Evaṃ pariyāyadesito kho, ānanda, mayā dhammo.	I’ve explained the teaching in all these different ways.
Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ—samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti.	This being so, you can expect that those who do concede, approve, or agree with what has been well spoken will live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.

59.2 – (sensual-strings 5kg is one type of sukha)

Pañca kho ime, ānanda, kāmaguṇā.	There are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā … pe …	Smells known by the nose …
jivhāviññeyyā rasā … pe …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, ānanda, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure.

59.3 - (four jhānas and 9 samādhi attainments are progressively better sukha)

(1st jhāna a better sukha than 5kg)

Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi.	There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Taṃ kissa hetu?	Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	This is a pleasure that is finer than that.

(2nd jhāna a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi.	There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Taṃ kissa hetu?	Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. …
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

(3rd jhāna a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	It’s when, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ …
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

(4th jhāna a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering. …
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

(smd5 a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. …
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

(smd6 a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

(smd7 a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. …
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

(smd8 a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya …
pe ….	There is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	This is a pleasure that is finer than that.

(smd9 a better sukha than that)

Yo kho, ānanda, evaṃ vadeyya: ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi.	There are those who would say that this is the highest pleasure and happiness that sentient beings experience. But I don’t grant them that.
Taṃ kissa hetu?	Why is that?
Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	Because there is another pleasure that is finer than that.
Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca?	And what is that pleasure?
Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	It’s when a monk, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and sensation.
Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.	This is a pleasure that is finer than that.

59.4 - (even though smd9 has no vedana, it’s metaphorically still ‘sukha’)

Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti.	‘The ascetic Gotama spoke of the cessation of perception and sensation, and he includes it in happiness.
Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti?	What’s up with that?’
Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā:	When wanderers who follow other paths say this, you should say to them:
‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti;	‘Reverends, when the Buddha describes what’s included in happiness, he’s not just referring to pleasant sensation.
api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.	The Realized One describes pleasure as included in happiness wherever it’s found, and in whatever context.’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

60 – MN 60 Apaṇṇaka: Guaranteed

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Sālā.
Assosuṃ kho sāleyyakā brāhmaṇagahapatikā:	The brahmins and householders of Sālā heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca:	Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:
“atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā”ti?	“So, householders, is there some other teacher you’re happy with, in whom you have acquired grounded justifiable-trust?”
“Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā”ti.	“No, sir.”

60.0 - (what is guaranteed Dharma?)

“Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo.	“Since you haven’t found a teacher you’re happy with, you should undertake and implement this guaranteed Dharma.
Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya.	For when the guaranteed Dharma is undertaken, it will be for your lasting welfare and happiness.
Katamo ca, gahapatayo, apaṇṇako dhammo?	And what is the guaranteed Dharma?

60.1 - (wrong view: no karmic efficacy of skillful actions)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’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.’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṃsu:	They say:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Taṃ kiṃ maññatha, gahapatayo:	What do you think, householders?
‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti?	Don’t these doctrines directly contradict each other?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Since this is so, consider those ascetics and brahmins whose view is that
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti	there’s no meaning in giving, etc.
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme samādāya vattissanti.	You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins don’t see that unskillful Dharmas are full of drawbacks, depravity, and corruption, or that skillful Dharmas have the benefit and cleansing power of renunciation.
Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.	Moreover, since there actually is another world, their view that there is no other world is wrong view.
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo.	Since there actually is another world, their thought that there is no other world is wrong thought.
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā.	Since there actually is another world, their speech that there is no other world is wrong speech.
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti.	Since there actually is another world, in saying that there is no other world they contradict those perfected ones who know the other world.
Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti.	Since there actually is another world, in convincing another that there is no other world they are convincing them to accept an untrue Dharma.
Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti.	And on account of that they glorify themselves and put others down.
Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ—	So they give up their former ethical conduct and are established in unethical conduct.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.	And that is how wrong view gives rise to these many bad, unskillful Dharmas—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue Dharmas, and glorifying oneself and putting others down.

(sensible person reflects…)

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati;	‘If there is no other world, when this individual’s body breaks up they will keep themselves safe.
sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	And if there is another world, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no other world are correct.
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho—dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti.	Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, a nihilist.’
Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho—	But if there really is another world, they lose on both counts.
yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.	They have wrongly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Since this is so, consider those ascetics and brahmins whose view is that
‘atthi dinnaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti	there is meaning in giving, etc.
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme samādāya vattissanti.	You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins see that unskillful Dharmas are full of drawbacks, depravity, and corruption, and that skillful Dharmas have the benefit and cleansing power of renunciation.
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.	Moreover, since there actually is another world, their view that there is another world is right view.
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo.	Since there actually is another world, their thought that there is another world is right thought.
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā.	Since there actually is another world, their speech that there is another world is right speech.
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti.	Since there actually is another world, in saying that there is another world they don’t contradict those perfected ones who know the other world.
Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.	Since there actually is another world, in convincing another that there is another world they are convincing them to accept a true Dharma.
Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.	And on account of that they don’t glorify themselves or put others down.
Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ—	So they give up their former unethical conduct and are established in ethical conduct.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.	And that is how right view gives rise to these many skillful Dharmas—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true Dharmas, and not glorifying oneself or putting others down.

(sensible person reflects…)

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	‘If there is another world, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no other world are correct.
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso—sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti.	Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms a positive Dharma.’
Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—	So if there really is another world, they win on both counts.
yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Evamassāyaṃ apaṇṇako dhammo susamatto samādinno ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.	They have rightly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.

60.3 - (wrong view: no karmic efficacy for killing)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ.	‘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.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu:	And there are some ascetics and brahmins whose doctrine directly contradicts this. They say:
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ.	‘The one who acts does a bad deed when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do a bad deed when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.	If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, evil comes of that, and an outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, evil comes of that, and an outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, merit comes of that, and an outcome of merit.
Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Since this is so, consider those ascetics and brahmins whose view is that
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ.	the one who acts does nothing wrong when they punish, etc.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento … pe … dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme samādāya vattissanti.	You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins don’t see that unskillful Dharmas are full of drawbacks, depravity, and corruption, or that skillful Dharmas have the benefit and cleansing power of renunciation.
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.	Moreover, since action actually does have an effect, their view that action is ineffective is wrong view.
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo.	Since action actually does have an effect, their thought that action is ineffective is wrong thought.
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā.	Since action actually does have an effect, their speech that action is ineffective is wrong speech.
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti.	Since action actually does have an effect, in saying that action is ineffective they contradict those perfected ones who teach that action is effective.
Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti.	Since action actually does have an effect, in convincing another that action is ineffective they are convincing them to accept an untrue Dharma.
Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti.	And on account of that they glorify themselves and put others down.
Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ—	So they give up their former ethical conduct and are established in unethical conduct.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.	And that is how wrong view gives rise to these many bad, unskillful Dharmas—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue Dharmas, and glorifying oneself and putting others down.

(sensible person reflects…)

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati;	‘If there is no effective action, when this individual’s body breaks up they will keep themselves safe.
sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	And if there is effective action, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no effective action are correct.
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho—dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti.	Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies the efficacy of action.’
Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho—	But if there really is effective action, they lose on both counts.
yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.	They have wrongly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Since this is so, consider those ascetics and brahmins whose view is that
‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ.	the one who acts does a bad deed when they punish, etc.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti
tesametaṃ pāṭikaṅkhaṃ yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme samādāya vattissanti.	You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins see that unskillful Dharmas are full of drawbacks, depravity, and corruption, and that skillful Dharmas have the benefit and cleansing power of renunciation.
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.	Moreover, since action actually does have an effect, their view that action is effective is right view.
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo.	Since action actually does have an effect, their thought that action is effective is right thought.
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā.	Since action actually does have an effect, their speech that action is effective is right speech.
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti.	Since action actually does have an effect, in saying that action is effective they don’t contradict those perfected ones who teach that action is effective.
Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.	Since action actually does have an effect, in convincing another that action is effective they are convincing them to accept a true Dharma.
Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.	And on account of that they don’t glorify themselves or put others down.
Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ—	So they give up their former unethical conduct and are established in ethical conduct.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.	And that is how right view gives rise to these many skillful Dharmas—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true Dharmas, and not glorifying oneself or putting others down.

(sensible person reflects…)

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	‘If there is effective action, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no effective action are correct.
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso—sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti.	Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms the efficacy of action.’
Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—	So if there really is effective action, they win on both counts.
yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.	They have rightly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.

60.4 - (wrong view: no cause and condition)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya;	‘There is no cause or condition for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti.	Sentient beings are corrupted without cause or reason.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā;	There’s no cause or condition for the purification of sentient beings.
ahetū appaccayā sattā visujjhanti.	Sentient beings are purified without cause or reason.
Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo;	There is no power, no energy, no manly strength or vigor.
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.	All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṃsu:	They say:
‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya;	‘There is a cause and condition for the corruption of sentient beings.
sahetū sappaccayā sattā saṅkilissanti.	Sentient beings are corrupted with cause and reason.
Atthi hetu, atthi paccayo sattānaṃ visuddhiyā;	There is a cause and condition for the purification of sentient beings.
sahetū sappaccayā sattā visujjhanti.	Sentient beings are purified with cause and reason.
Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo;	There is power, energy, manly strength and vigor.
na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.	It is not the case that all sentient beings, all living creatures, all beings, all souls lack control, power, and energy, or that, molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Since this is so, consider those ascetics and brahmins whose view is that
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya;	there’s no cause or condition for the corruption of sentient beings, etc.
ahetū appaccayā sattā saṅkilissanti.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā;
ahetū appaccayā sattā visujjhanti.
Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme samādāya vattissanti.	You can expect that they will reject good conduct by way of body, speech, and mind, and undertake and implement bad conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins don’t see that unskillful Dharmas are full of drawbacks, depravity, and corruption, or that skillful Dharmas have the benefit and cleansing power of renunciation.
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi.	Moreover, since there actually is causality, their view that there is no causality is wrong view.
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo.	Since there actually is causality, their thought that there is no causality is wrong thought.
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā.	Since there actually is causality, their speech that there is no causality is wrong speech.
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti.	Since there actually is causality, in saying that there is no causality they contradict those perfected ones who teach that there is causality.
Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti.	Since there actually is causality, in convincing another that there is no causality they are convincing them to accept an untrue Dharma.
Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti.	And on account of that they glorify themselves and put others down.
Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ—	So they give up their former ethical conduct and are established in unethical conduct.
ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attānukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.	And that is how wrong view gives rise to these many bad, unskillful Dharmas—wrong view, wrong thought, wrong speech, contradicting the noble ones, convincing others to accept untrue Dharmas, and glorifying oneself and putting others down.

(sensible person reflects…)

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati;	‘If there is no causality, when this individual’s body breaks up they will keep themselves safe.
sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	And if there is causality, when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no causality are correct.
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho—dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti.	Regardless, that individual is still criticized by sensible people in the present life as being an immoral individual of wrong view, one who denies causality.’
Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho—	But if there really is causality, they lose on both counts.
yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati.	For they are criticized by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.
Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.	They have wrongly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of one side only, leaving out the skillful premise.
Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Since this is so, consider those ascetics and brahmins whose view is that
‘atthi hetu, atthi paccayo sattānaṃ saṅkilesāya;	there is a cause and condition for the corruption of sentient beings, etc.
sahetū sappaccayā sattā saṅkilissanti.
Atthi hetu, atthi paccayo sattānaṃ visuddhiyā;
sahetū sappaccayā sattā visujjhanti.
Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti
tesametaṃ pāṭikaṅkhaṃ—yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ—ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ—ime tayo kusale dhamme samādāya vattissanti.	You can expect that they will reject bad conduct by way of body, speech, and mind, and undertake and implement good conduct by way of body, speech, and mind.
Taṃ kissa hetu?	Why is that?
Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.	Because those ascetics and brahmins see that unskillful Dharmas are full of drawbacks, depravity, and corruption, and that skillful Dharmas have the benefit and cleansing power of renunciation.
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.	Moreover, since there actually is causality, their view that there is causality is right view.
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo.	Since there actually is causality, their thought that there is causality is right thought.
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā.	Since there actually is causality, their speech that there is causality is right speech.
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti.	Since there actually is causality, in saying that there is causality they don’t contradict those perfected ones who teach that there is causality.
Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.	Since there actually is causality, in convincing another that there is causality they are convincing them to accept a true Dharma.
Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.	And on account of that they don’t glorify themselves or put others down.
Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ—	So they give up their former unethical conduct and are established in ethical conduct.
ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.	And that is how right view gives rise to these many skillful Dharmas—right view, right thought, right speech, not contradicting the noble ones, convincing others to accept true Dharmas, and not glorifying oneself or putting others down.

(sensible person reflects…)

Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati: ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	A sensible person reflects on this matter in this way: ‘If there is causality, when this individual’s body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ;	But let’s assume that those who say that there is no causality are correct.
atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso—sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti.	Regardless, that individual is still praised by sensible people in the present life as being a moral individual of right view, who affirms causality.’
Sace kho atthi hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho—	So if there really is causality, they win on both counts.
yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati.	For they are praised by sensible people in the present life, and when their body breaks up, after death, they will be reborn in a good place, a heavenly realm.
Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.	They have rightly undertaken this guaranteed Dharma in such a way that it encompasses the positive outcomes of both sides, leaving out the unskillful premise.

60.5 - (wrong view: there are no āruppā samādhi attainments)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘natthi sabbaso āruppā’ti.	‘There are no totally formless states of meditation.’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṃsu:	They say:
‘atthi sabbaso āruppā’ti.	‘There are totally formless states of meditation.’
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”
“Evaṃ, bhante”.	“Yes, sir.”

(sensible person reflects…)

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—	“A sensible person reflects on this matter in this way:
ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Some ascetics and brahmins say that
‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ;	there are no totally formless meditations, but I have not seen that.
yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Some ascetics and brahmins say that
‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ.	there are totally formless meditations, but I have not known that.
Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ—	Without knowing or seeing, it would not be appropriate for me to take one side and declare:
idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ.	“This is the only truth, other ideas are stupid.”
Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that
‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there are no totally formless meditations are correct, it is possible
ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati.	that I will be guaranteed rebirth among the gods who possess form and made of mind.
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that
‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there are totally formless meditations are correct, it is possible
ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati.	that I will be guaranteed rebirth among the gods who are formless and made of perception.
Dissanti kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā.	Now, owing to form, bad things are seen: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
‘Natthi kho panetaṃ sabbaso arūpe’ti.	But those things don’t exist where it is totally formless.’
So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	Reflecting like this, they simply practice for disenchantment, dispassion, and cessation regarding forms.

60.6 - (wrong view: no cessation of future lives)

Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘natthi sabbaso bhavanirodho’ti.	‘There is no such thing as the total cessation of future lives.’
Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā.	And there are some ascetics and brahmins whose doctrine directly contradicts this.
Te evamāhaṃsu:	They say:
‘atthi sabbaso bhavanirodho’ti.	‘There is such a thing as the total cessation of future lives.’
Taṃ kiṃ maññatha, gahapatayo,	What do you think, householders?
nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti?	Don’t these doctrines directly contradict each other?”
“Evaṃ, bhante”.	“Yes, sir.”

(sensible person reflects…)

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati—	“A sensible person reflects on this matter in this way:
ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Some ascetics and brahmins say that
‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ;	there is no such thing as the total cessation of future lives, but I have not seen that.
yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Some ascetics and brahmins say that
‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ.	there is such a thing as the total cessation of future lives, but I have not known that.
Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ—	Without knowing or seeing, it would not be appropriate for me to take one side and declare:
idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ.	“This is the only truth, other ideas are stupid.”
Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that
‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there is no such thing as the total cessation of future lives are correct, it is possible
ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati.	that I will be guaranteed rebirth among the gods who are formless and made of perception.
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	If those ascetics and brahmins who say that
‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati—	there is such a thing as the total cessation of future lives are correct, it is possible
yaṃ diṭṭheva dhamme parinibbāyissāmi.	that I will be nirvana'd in the present life.
Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	The view of those ascetics and brahmins who say that
‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike.	there is no such thing as the total cessation of future lives is close to greed, approving, attachment, and grasping.
Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	The view of those ascetics and brahmins who say that
‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santiketi.	there is such a thing as the total cessation of future lives is close to non-greed, non-approving, non-attachment, and non-grasping.’
So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.	Reflecting like this, they simply practice for disenchantment, dispassion, and cessation regarding future lives.

60.7 - (four kinds of people in the world)

Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ.	Householders, these four people are found in the world.
Katame cattāro?	What four?
Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, committed to the practice of mortifying themselves.
Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, committed to the practice of mortifying others.
Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto?	And what person mortifies themselves, committed to the practice of mortifying themselves?
Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano … pe …	It’s when someone goes naked, ignoring conventions. …
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.
Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.
Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto?	And what person mortifies others, committed to the practice of mortifying others?
Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko … pe … ye vā panaññepi keci kurūrakammantā.	It’s when a person is a butcher of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.	This is called a person who mortifies others, being committed to the practice of mortifying others.
Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?	And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto … pe …	It’s when a person is an anointed king or a well-to-do brahmin. …
tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.
Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;	And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati?	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?
Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho …	It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
pe …	A householder hears that Dharma, or a householder’s child, or someone reborn in some good family. …
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna …
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	second jhāna …
tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. …
So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect their many kinds of past lives, with features and details.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …	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’.
‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto;	This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”
Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	When he had spoken, the brahmins and householders of Sālā said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

(end of sutta⏹️)

61 – MN 61 amba-laṭṭhika-rāhul-ovāda: Advice to Rāhula at Ambalaṭṭhika

61.0 (intro)

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati.	Now at that time Venerable Rāhula was staying at Ambalaṭṭhikā.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami.	Then in the late afternoon, the Buddha came out of retreat and went to Ambalaṭṭhika to see Venerable Rāhula.
Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ.	Rāhula saw the Buddha coming off in the distance.
Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ.	He spread out a seat and placed water for washing the feet.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Nisajja pāde pakkhālesi.	and washed his feet.
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.

61.0.1 (lying is bad; simile of empty water container)

Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, leaving a little water in the pot, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti?	“Rāhula, do you see this little bit of water left in the pot?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how little of the ascetic’s nature is left in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, tossing away what little water was left in the pot, addressed Rāhula:
“passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti?	“Do you see this little bit of water that was tossed away?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how the ascetic’s nature is tossed away in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot upside down, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti?	“Do you see how this pot is turned upside down?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti.	“That’s how the ascetic’s nature is turned upside down in those who are not ashamed to tell a deliberate lie.”
Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi:	Then the Buddha, turning the pot right side up, addressed Rāhula:
“passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti?	“Do you see how this pot is vacant and empty?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti.	“That’s how vacant and empty the ascetic’s nature is in those who are not ashamed to tell a deliberate lie.

61.0.2 (lying is bad; simile royal elephant risking life)

Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. In battle it uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, but it still protects its trunk.
Tattha hatthārohassa evaṃ hoti:	So its rider thinks:
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ.	‘This royal bull elephant still protects its trunk.
Apariccattaṃ kho rañño nāgassa jīvitan’ti.	It has not fully dedicated its life.’
Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti … pe … naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti:	But when that royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk, its rider thinks:
‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti.	‘This royal bull elephant … in battle uses its fore-feet and hind-feet, its fore-quarters and hind-quarters, its head, ears, tusks, and tail, and its trunk.
Pariccattaṃ kho rañño nāgassa jīvitaṃ.	It has fully dedicated its life.
Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti.	Now there is nothing that royal bull elephant would not do.’

61.0.3 (Never lie! Lying leads to every evil)

evameva kho, rāhula,	“In the same way, Rāhula,
yassa kassaci sampajāna-musā-vāde natthi lajjā,	when anyone telling-a-deliberate-lie {feels} no shame,
n-āhaṃ tassa kiñci pāpaṃ a-karaṇīyanti vadāmi.	{I say} there is no evil he will not do.
tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti —	Therefore, Rāhula, [thinking]: ‘Even-in-jest no lie will-I-tell.’
evañhi te, rāhula, sikkhitabbaṃ.	In such a way, ********, you should train.

61.0.4 (simile of miror: reflect before, during, after every action )

Taṃ kiṃ maññasi, rāhula,	What do you think, Rāhula?
kimatthiyo ādāso”ti?	What is the purpose of a mirror?”
“Paccavekkhaṇattho, bhante”ti.	“It’s for reflection, sir.”
“Evameva kho, rāhula,	“In the same way, Rāhula,
paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ,	[only after] repeated reflection {should} bodily karma [action] be performed,
paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ,	[only after] repeated reflection {should} vocal karma [action] be performed,
paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ.	[only after] repeated reflection {should} mental karma [action] be performed,

61.1 (mirror body action, kāyena kammaṃ )

61.1.1.1 (before Body action → consider consequence)

yadeva tvaṃ, rāhula, kāyena kammaṃ kattu-kāmo ahosi,	“Whenever you want to do a bodily karma,
tadeva te kāya-kammaṃ paccavekkhitabbaṃ —	then your bodily-karma (you) should-reflect-on:
‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	‘This bodily karma I want to do—
idaṃ me kāya-kammaṃ	would my bodilly karma
atta-byābādhāyapi saṃvatteyya,	{lead to} self-affliction,
para-byābādhāyapi saṃvatteyya,	{lead to} others'-affliction,
ubhaya-byābādhāyapi saṃvatteyya —	{lead to} both-[parties']-affliction?
a-kusalaṃ idaṃ kāya-kammaṃ	Would it be an unskillful bodily karma,
dukkh-udrayaṃ dukkha-vipākan’ti?	(with) painful-consequences, painful-results?’

61.1.1.2 (before Body action → if leads to bad, don’t do)

sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi —	If, on reflection, you know
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattu-kāmo	that this bodily karma I-want-to-do,
idaṃ me kāya-kammaṃ	this ** bodily-karma
atta-byābādhāyapi saṃvatteyya,	{would lead to} self-affliction,
para-byābādhāyapi saṃvatteyya,	{would lead to} others'-affliction,
ubhaya-byābādhāyapi saṃvatteyya —	{would lead to} both-[parties']-affliction,
a-kusalaṃ idaṃ kāya-kammaṃ	{it would be an} un-skillful **** bodily-karma,
dukkh-udrayaṃ dukkha-vipākan’ti,	(with) painful-consequences, painful-results,
evarūpaṃ te, rāhula, kāyena kammaṃ	then any bodily karma {of that sort},
sa-sakkaṃ na karaṇīyaṃ.	as-much-as-possible (you must) not do.

61.1.1.3 (before Body action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—	‘This act with the body that I want to do doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should do such a deed.

61.1.2.1 (during Body action → consider consequence)

Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	While you are acting with the body, you should reflect on that same act:
‘yannu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I am doing lead to hurting myself, hurting others, or hurting both?
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’

61.1.2.2 (during Body action → if leads to bad, don’t do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed.

61.1.2.3 (during Body action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I am doing doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should continue doing such a deed.

61.1.3.1 (after Body action → consider consequence)

Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ:	After you have acted with the body, you should reflect on that same act:
‘yannu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘Does this act with the body that I have done lead to hurting myself, hurting others, or hurting both?
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti?	Is it unskillful, with suffering as its outcome and result?’

61.1.3.2 (after Body action → if it led to bad, confess and don’t do again)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.

61.1.3.3 (after Body action → if not lead to bad, rejoice pīti-pāmojja)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the body that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful Dharmas.

61.2 (mirror verbal action, vācāya kammaṃ)

61.2.1.1 (before Vocal action → consider consequence)

“Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ:	When you want to act with speech, you should reflect on that same deed:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of speech that I want to do lead to hurting myself, hurting others, or hurting both?’ …
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.2.1.2 (before Vocal action → if leads to bad, don’t do)

Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ.

61.2.1.3 (before Vocal action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

61.2.2.1 (during Vocal action → consider consequence)

Karontenapi te, rāhula, vācāya kammaṁ tadeva te vacīkammaṁ paccavekkhitabbaṁ:
‘yannu kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti?

61.2.2.2 (during Vocal action → if leads to bad, don’t do)

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati— akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.
Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:

61.2.2.3 (during Vocal action → if not lead to bad, do)

‘yaṁ kho ahaṁ idaṁ vācāya kammaṁ karomi idaṁ me vacīkammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati— kusalaṁ idaṁ vacīkammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ vacīkammaṁ.

61.2.3.1 (after Vocal action → consider consequence)

Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.2.3.2 (after Vocal action → if it led to bad, confess and don’t do again)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done leads to hurting myself, hurting others, or hurting both.
akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion.
desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And having revealed it you should restrain yourself in future.

61.2.3.3 (after Vocal action → if not lead to bad, rejoice pīti-pāmojja)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act of speech that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful Dharmas.

61.3 (mirror mental action, manasā kammaṃ)

61.3.1.1 (before Mental action → consider consequence)

Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ:	When you want to act with the mind, you should reflect on that same deed:
‘yannu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—	‘Does this act of mind that I want to do lead to hurting myself, hurting others, or hurting both?’ …
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.3.1.2 (before Mental action → if leads to bad, don’t do)

Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ.

61.3.1.3 (before Mental action → if not lead to bad, do)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya—
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

61.3.2.1 (during Mental action → consider consequence)

Karontenapi te, rāhula, manasā kammaṁ tadeva te manokammaṁ paccavekkhitabbaṁ:
‘yannu kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti?

61.3.2.2 (during Mental action → if leads to bad, don’t do)

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati—
akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

61.3.2.3 (during Mental action → if not lead to bad, do)

Sace pana tvaṁ, rāhula, paccavekkhamāno evaṁ jāneyyāsi:
‘yaṁ kho ahaṁ idaṁ manasā kammaṁ karomi idaṁ me manokammaṁ nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati—
kusalaṁ idaṁ manokammaṁ sukhudrayaṁ sukhavipākan’ti, anupadajjeyyāsi tvaṁ, rāhula, evarūpaṁ manokammaṁ.

61.3.3.1 (after Mental action → consider consequence)

Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ:
‘yannu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—
akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti?

61.3.3.2 (after Mental action → if it led to bad, feel disgusted, horrified, and restrain yourself in future)

Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	If, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati—	‘This act of mind that I have done leads to hurting myself, hurting others, or hurting both.

(note asymmetry here compared to body and verbal after check)

akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ pana te, rāhula, manokammaṃ aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ;	It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed.
aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ.	And being repelled, you should restrain yourself in future.

61.3.3.3 (after Mental action → if not lead to bad, rejoice pīti-pāmojja)

Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi:	But if, while reflecting in this way, you know:
‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati—	‘This act with the mind that I have done doesn’t lead to hurting myself, hurting others, or hurting both.
kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.	It’s skillful, with happiness as its outcome and result.’ Then, Rāhula, you should live in rapture and joy because of this, training day and night in skillful Dharmas.

61.5 (conclusion: all ascetics, brahmins, of past, future, present used this mirror method)

Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ.	All the ascetics and brahmins of the past, future, and present who purify their physical, verbal, and mental actions do so after repeated reflection.
Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessan”ti.
Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti.

61.5.1 (Rāhula should also use mirror reflect method)

Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti—	So Rāhula, you should train yourself like this: ‘I will purify my physical, verbal, and mental actions after repeated reflection.’”
evañhi te, rāhula, sikkhitabban”ti.
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.

(end of sutta⏹️)

62 – MN 62 mahā-rāhul-ovāda: (The) Greater Rāhula Admonishment

(2023 --ERROR SUTREF-- translation by frankk‍)



62.1 (intro: Buddha and Rāhula go on alms round)

evaṃ me sutaṃ —	Thus I heard -
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati	One time the-Blessed-One stayed in sāvatthi,
jeta-vane anāthapiṇḍikassa ārāme.	Jeta's Grove, Anathapindika's Monastery.
atha kho bhagavā pubbaṇha-samayaṃ	Then the-Blessed-One, before-noon-time,
nivāsetvā patta-cīvaramādāya	having-clothed-himself, carrying-bowl-and-outer-robe,
sāvatthiṃ piṇḍāya pāvisi.	He went for alms in sāvatthi.
āyasmāpi kho rāhulo pubbaṇha-samayaṃ	Venerable Rāhula [… did the same…]
nivāsetvā patta-cīvaramādāya	…
bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	following closely behind the-Blessed-One.

62.1.1 (Buddha tells him 11 ways of contemplating 5 aggregates, same as in SN 22.59 anatta-lakkhana)

atha kho bhagavā	Then the-Blessed-One,
apaloketvā āyasmantaṃ rāhulaṃ āmantesi —	looking-back at Venerable Rāhula, addressed him:
“yaṃ kiñci, rāhula, rūpaṃ —	"Rāhula, any such [material] form,
atītā-(a)n-āgata-paccuppannaṃ	whether past, future, or -present;
ajjhattaṃ vā bahiddhā vā	internal or external;
oḷārikaṃ vā sukhumaṃ vā	coarse or subtle;
hīnaṃ vā paṇītaṃ vā	inferior or sublime;
yaṃ dūre santike vā,	whether distant or near:
sabbaṃ rūpaṃ:	all material form [is to be realized as]:
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
ti.	“
“rūpam-eva nu kho, bhagavā,	"only material form, O Blessed One?
rūpam-eva nu kho, su-gatā”ti?	[or does it apply elsewhere] ?"
“rūpam-pi, rāhula,	[Not just] "Material Form-**, Rāhula, [also]
vedanā-pi, rāhula,	sensations,
saññā-pi, rāhula,	Perceptions,
saṅkhārā-pi, rāhula,	Co-activities, and
viññāṇam-pi, rāhulā”ti.	Consciousness."

62.1.2 (Rāhula skips lunch to meditate)

atha kho āyasmā rāhulo	Then Venerable Rāhula [thought to himself]
“ko najja bhagavatā sam-mukhā	"Who would dare,
ovādena ovadito	admonished in person by the Blessed one,
gāmaṃ piṇḍāya pavisissatī”ti	still go to town for alms round?
tato paṭi-nivattitvā	So he turned back,
aññatarasmiṃ rukkha-mūle nisīdi	sat down at a particular tree,
pallaṅkaṃ ābhujitvā	folding his legs into cross leg posture,
ujuṃ kāyaṃ paṇidhāya	and straightened his body.
pari-mukhaṃ satiṃ upaṭṭhapetvā.	He established remembrance of Dharma in front of him [, making Dharma the main priority].

62.1.3 (Sāriputta tells him to practice ānā-pānas-sati)

addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ	Ven. Sāriputta saw Ven. Rāhula
aññatarasmiṃ rukkha-mūle nisinnaṃ	sitting at the tree…
pallaṅkaṃ ābhujitvā	…
ujuṃ kāyaṃ paṇidhāya	…
pari-mukhaṃ satiṃ upaṭṭhapetvā.	…
disvāna āyasmantaṃ rāhulaṃ āmantesi —	and addressed him -
“ānā-pānas-satiṃ, rāhula,	"Rāhula, you
bhāvanaṃ bhāvehi.	should develop
ānā-pānas-sati, rāhula,	remembrance of breath meditation.
bhāvanā	This meditation,
bhāvitā bahulīkatā	when developed and pursued,
mahap-phalā hoti mahā-nisaṃsā”ti.	is of great-fruit and great benefit."

62.2 (Rāhula asks Buddha how to do ānāpānā sati)

atha kho āyasmā rāhulo	Then Ven. Rāhula,
sāyanha-samayaṃ	in the late afternoon,
paṭisallānā vuṭṭhito	emerged from solitude.
yena bhagavā ten-upasaṅkami;	He approached the-Blessed-One;
upasaṅkamitvā bhagavantaṃ	…
abhivādetvā ekam-antaṃ nisīdi.	bowed down to him
ekam-antaṃ nisinno kho āyasmā rāhulo	and sat to one side.
bhagavantaṃ etad-avoca —	He said to him:
“kathaṃ bhāvitā nu kho, bhante,	"Lord, How do I develop
ānā-pānas-sati,	remembrance of breath meditation.
kathaṃ bahulīkatā	How do I develop it
mahap-phalā hoti mahā-nisaṃsā”ti?	to be of-great-fruit and great-benefit?"

62.2.1 (Earth-property)

“yaṃ kiñci, rāhula,	Any thing
ajjhattaṃ paccattaṃ	internal, within oneself,
kakkhaḷaṃ kharigataṃ	that's hard, solid,
upādinnaṃ,	& sustained [by craving],
seyyathidaṃ —	such-as :
kesā lomā nakhā dantā taco	head hairs, body hairs, nails, teeth, skin,
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ	flesh, tendons, bones, bone marrow, kidneys,
hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ	heart, liver, membranes, spleen, lungs,
antaṃ antaguṇaṃ udariyaṃ karīsaṃ,	large intestines, small intestines, contents of the stomach, feces,
yaṃ vā pan-aññampi kiñci	or whatever other thing
ajjhattaṃ paccattaṃ	internal, within oneself,
kakkhaḷaṃ kharigataṃ	that's hard, solid,
upādinnaṃ —	(and) sustained [by craving]:
ayaṃ vuccati, rāhula,	This is called,
ajjhattikā pathavī-dhātu	the internal earth-property.

62.2.1.2 (not-self exercise)

yā ceva kho pana ajjhattikā pathavī-dhātu	Now both the internal earth property
yā ca bāhirā pathavī-dhātu,	& the external earth property
Pathavī-dhāturevesā. Taṃ	are simply earth property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
pathavī-dhātuyā nibbindati,	one becomes disenchanted towards the earth-property.
pathavī-dhātuyā cittaṃ virājeti”.	The earth-property fades away from the mind.

62.2.2 (Water-property)

“katamā ca, rāhula, āpo-dhātu?	"What is the water-property?
āpo-dhātu siyā ajjhattikā,	the water-property can-be internal,
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā āpo-dhātu?	"What is the internal water-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging-to-oneself,
āpo āpogataṃ upādinnaṃ,	that's water, watery, & sustained [by craving]:
seyyathidaṃ —	such-as-these:
pittaṃ semhaṃ pubbo lohitaṃ sedo medo	bile, phlegm, pus, blood, sweat, fat,
assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,	tears, oil, saliva, mucus, oil-of-the-joints, urine,
yaṃ vā panaññampi	or anything else
kiñci ajjhattaṃ paccattaṃ	that's internal, within-oneself,
āpo āpogataṃ upādinnaṃ —	that's water, watery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā āpo-dhātu.	This is called the internal water-property.

62.2.2.2 (not-self exercise)

yā ceva kho pana ajjhattikā āpo-dhātu	Now both the internal water-property
yā ca bāhirā āpo-dhātu	& the external water-property
Āpo-dhāturevesā. Taṃ	are simply water-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
āpo-dhātuyā nibbindati,	one becomes disenchanted towards the water-property.
āpo-dhātuyā cittaṃ virājeti.	The water-property fades away from the mind.

62.2.3 (Fire-property)

“katamā ca, rāhula, tejo-dhātu?	"and what is the fire-property?
tejo-dhātu siyā ajjhattikā,	(The) fire-property may-be-either internal
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā tejo-dhātu?	What is the internal fire-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,
tejo tejogataṃ upādinnaṃ,	(that's) fire, fiery, & sustained:
seyyathidaṃ —	such-as-these:
yena ca san-tappati	that ** (by which) [the body is] warmed,
yena ca jīrīyati	that ** (by which is) aged,
yena ca pariḍayhati	that ** (by which is) consumed with fever;
yena ca asita-pīta-khāyita-sāyitaṃ	that ** (by which is) eaten, drunk, chewed, & savored
sammā pariṇāmaṃ gacchati,	(and) {goes} (through) proper digestion;
yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ	{or} any ** particular thing internal, within-oneself,
tejo tejogataṃ upādinnaṃ —	(that's) fire, fiery, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā tejo-dhātu.	This is-called (The) internal fire-property.

62.2.3.2 (not-self exercise)

yā ceva kho pana ajjhattikā tejo-dhātu	Now both (The) internal fire-property
yā ca bāhirā tejo-dhātu	& (The) external fire-property
Tejo-dhāturevesā. Taṃ	are simply fire-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
tejo-dhātuyā nibbindati,	one becomes disenchanted towards the fire-property.
tejo-dhātuyā cittaṃ virājeti.	The fire-property fades away from the mind.

62.2.4 (Wind-property)

“katamā ca, rāhula, vāyo-dhātu?	"and what is the wind-property?
vāyo-dhātu siyā ajjhattikā,	(the) wind-property may-be-either internal
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā vāyo-dhātu?	And what is the internal wind-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,
vāyo vāyogataṃ upādinnaṃ,	that's wind, windy, & sustained:
seyyathidaṃ —	such-as-these:
uddhaṅgamā vātā,	up-going winds,
adhogamā vātā,	down-going winds,
kucchisayā vātā,	stomach winds,
koṭṭhāsayā vātā,	intestinal winds,
aṅgam-aṅgā-(a)nusārino vātā,	winds that course through various body parts,
assāso passāso,	in breath and out breath,
iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ	or anything else internal, within oneself,
vāyo vāyogataṃ upādinnaṃ —	that's wind, windy, & sustained:
ayaṃ vuccati, rāhula, ajjhattikā vāyo-dhātu.	This is called (the) internal wind-property.

62.2.4.2 (not-self exercise)

yā ceva kho pana ajjhattikā vāyo-dhātu	Now both (the) internal wind-property
yā ca bāhirā vāyo-dhātu	& (the) external wind-property
Vāyo-dhāturevesā. Taṃ	are simply wind-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
vāyo-dhātuyā nibbindati,	one becomes disenchanted towards the wind-property.
vāyo-dhātuyā cittaṃ virājeti.	The wind-property fades away from the mind.

62.2.5 (Space-property)

“katamā ca, rāhula, ākāsa-dhātu?	"And what is the space-property?
ākāsa-dhātu siyā ajjhattikā,	(the) space-property may-be-either internal
siyā bāhirā.	or external.
katamā ca, rāhula, ajjhattikā ākāsa-dhātu?	What is the internal space-property?
yaṃ ajjhattaṃ paccattaṃ	Anything internal, belonging to oneself,
ākāsaṃ ākāsagataṃ upādinnaṃ,	(that's) space, spatial, & sustained:
seyyathidaṃ —	such-as-these:
kaṇṇa-c-chiddaṃ	ear-*-holes,
nāsa-c-chiddaṃ	nose-*-holes,
mukha-dvāraṃ,	Mouth-door,
yena ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
ajjhoharati,	(gets) swallowed,
yattha ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
santiṭṭhati,	collects,
yena ca asita-pīta-khāyita-sāyitaṃ	[the space] whereby-what (is) eaten-drunk-consumed-(&)-tasted
Adho-bhāgaṃ nikkhamati,	, (in the) lower-region (is) excreted,
yaṃ vā panaññampi kiñci	{or} any other thing
ajjhattaṃ paccattaṃ	internal, within oneself,
ākāsaṃ ākāsa-gataṃ,	that's space, spatial,
aghaṃ agha-gataṃ,	sky, sky-type,
vivaraṃ vivara-gataṃ,	an-opening, an-opening-type,
a-samphuṭṭhaṃ,	un-touched,
maṃsa-lohitehi upādinnaṃ —	flesh-blood, (&) sustained:
ayaṃ vuccati, rāhula, ajjhattikā ākāsa-dhātu.	This is-called the internal space-property.

62.2.5.2 (not-self exercise)

yā ceva kho pana ajjhattikā ākāsa-dhātu	Now both (the) internal space-property &
yā ca bāhirā ākāsa-dhātu	(the) external space-property
Ākāsa-dhāturevesā. Taṃ	are simply space-property. [They should be seen as]
‘n’etaṃ mama,	'this is not mine,
n'eso-'ham-asmi,	this I am not,
na meso attā’ti	this is not my self.’
evametaṃ yathā-bhūtaṃ	you must see this as it truly is,
sammap-paññāya daṭṭhabbaṃ.”	with right discernment."
evametaṃ yathā-bhūtaṃ	When one has seen this truly
sammap-paññāya disvā	with right-discernment,
ākāsa-dhātuyā cittaṃ nibbindati,	one becomes disenchanted towards the space-property.
ākāsa-dhātuyā cittaṃ virājeti.	The space-property fades away from the mind.

62.3 (another way to work with 5 elements)

62.3.1 (Earth-tranquility meditation)

“pathavī-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the earth: [peaceful and non-reactive]
pathavī-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpā-(a)manāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, pathaviyā	Just as the earth is [peaceful and non-reactive] when
sucimpi nikkhipanti,	clean things are thrown on it,
asucimpi nikkhipanti,	unclean things are thrown on it,
gūtha-gatam-pi nikkhipanti,	feces is thrown on it,
mutta-gatam-pi nikkhipanti,	urine is thrown on it,
kheḷa-gatam-pi nikkhipanti,	saliva is thrown on it,
pubba-gatam-pi nikkhipanti,	pus is thrown on it,
lohita-gatam-pi nikkhipanti,	blood is thrown on it,
na ca tena pathavī	the earth is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;
evameva kho tvaṃ, rāhula,	in the same way, Rāhula,

(repeat section intro)

pathavī-samaṃ bhāvanaṃ bhāvehi.	be the same as earth: [peaceful and non-reactive]
pathavī-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

62.3.2 (Water-tranquility meditation)

“āposamaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as water: [peaceful and non-reactive]
āposamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, āpasmiṃ	just-as-when, , in to the water,
sucimpi dhovanti,	clean things are washed in it,
asucimpi dhovanti,	unclean things are washed in it,
gūtha-gatampi dhovanti,	feces is washed in it,
mutta-gatampi dhovanti,	urine is washed in it,
kheḷa-gatampi dhovanti,	saliva is washed in it,
pubba-gatampi dhovanti,	pus is washed in it,
lohita-gatampi dhovanti,	blood is washed in it,
na ca tena āpo	the water is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
āposamaṃ bhāvanaṃ bhāvehi.	be the same as water: [peaceful and non-reactive]
āposamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

62.3.3 (Fire-tranquility meditation)

“tejo-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the fire: [peaceful and non-reactive]
tejosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, tejo	just-as-when, , in to the fire,
sucimpi dahati,	clean things are burned in it,
asucimpi dahati,	unclean things are burned in it,
gūtha-gatampi dahati,	feces is burned in it,
mutta-gatampi dahati,	urine is burned in it,
kheḷa-gatampi dahati,	saliva is burned in it,
pubba-gatampi dahati,	pus is burned in it,
lohita-gatampi dahati,	blood is burned in it,
na ca tena tejo	the fire is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
tejosamaṃ bhāvanaṃ bhāvehi.	be the same as fire: [peaceful and non-reactive]
tejosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

62.3.4 (Wind-tranquility meditation)

“vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as the wind: [peaceful and non-reactive]
vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, vāyo	just-as-when, , blown by the wind,
sucimpi upavāyati,	clean things are blown by it,
asucimpi upavāyati,	unclean things are blown by it,
gūtha-gatampi upavāyati,	feces is blown by it,
mutta-gatampi upavāyati,	urine is blown by it,
kheḷa-gatampi upavāyati,	saliva is blown by it,
pubba-gatampi upavāyati,	pus is blown by it,
lohita-gatampi upavāyati,	blood is blown by it,
na ca tena vāyo	the wind is
aṭṭīyati vā harāyati vā jigucchati vā;	not horrified, nor humiliated, nor disgusted by it;

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
vāyosamaṃ bhāvanaṃ bhāvehi.	be the same as wind: [peaceful and non-reactive]
vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

62.3.5 (Space-tranquility meditation)

“ākāsa-samaṃ, rāhula, bhāvanaṃ bhāvehi.	Rāhula, be the same as [empty] space: [peaceful and non-reactive]
ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpā-(a)manāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.
seyyathāpi, rāhula, ākāso	just as space
na katthaci patiṭṭhito;	is not established anywhere. [‘space’ is not intrusive, disruptive, or annoying]

(repeat section intro)

evameva kho tvaṃ, rāhula,	in the same way, Rāhula,
Ākāsa-samaṃ bhāvanaṃ bhāvehi.	be the same as [empty] space: [peaceful and non-reactive]
Ākāsa-samañhi te, rāhula, bhāvanaṃ bhāvayato	When you develop this meditation,
uppannā manāpāmanāpā phassā	agreeable and disagreeable sensory-impressions
cittaṃ na pariyādāya ṭhassanti.	will not overpower and stay in your mind.

62.4 (what each meditation technique counters: similar to AN 9.1)

62.4.1 (purpose of 4 brahma-viharas: counters ill will)

62.4.1.1 (metta → remove byāpāda / ill will)

“mettaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on friendly-kindness.
mettañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo byāpādo so pahīyissati.	one's ill-will will-be-abandoned.

62.4.1.2 (karuna → remove vihesa / cruelty)

karuṇaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on compassion.
karuṇañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yā vihesā sā pahīyissati.	one's cruelty will-be-abandoned.

62.4.1.3 (mudita → remove arati / discontent)

muditaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on rejoicing [in skillful Dharmas].
muditañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yā arati sā pahīyissati.	one's discontent will-be-abandoned.

62.4.1.4 (upekkha → remove patigha / irritation)

upekkhaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on equanimous-observation.
upekkhañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo paṭigho so pahīyissati.	one's irritation will-be-abandoned.

62.4.2 (purpose of a-subhaṃ: counters lust)

a-subhaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on unattractiveness.
a-subhañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo rāgo so pahīyissati.	one's lust and passion will-be-abandoned.

62.4.3 (purpose of a-nicca-saññaṃ: counters self identity)

a-nicca-saññaṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on impermanence.
a-nicca-saññañhi te, rāhula, bhāvanaṃ bhāvayato	when you do this meditation,
yo asmi-māno so pahīyissati.	one's 'I-am'-conceit will-be-abandoned.

62.5 (breath meditation is of great fruit and benefit)

“ānā-pāna-s-satiṃ, rāhula, bhāvanaṃ bhāvehi.	"Rāhula, develop meditation on remembrance of Dharma while breathing.
ānā-pāna-s-sati hi te, rāhula, bhāvitā bahulī-katā	When you develop this meditation,
mahap-phalā hoti mahā-nisaṃsā.	It is of great-fruit and great-benefit.
kathaṃ bhāvitā ca, rāhula, ānā-pāna-s-sati,	How do you develop remembrance of Dharma while breathing?
kathaṃ bahulī-katā	How do you practice it
mahap-phalā hoti mahā-nisaṃsā?	to be of great-fruit and great-benefit?
idha, rāhula,bhikkhu	Here, Rāhula, a-monk

62.5.1 (STED 16-APS, same as SN 54.3)

[0.1] 🏞️ arañña-gato vā	[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā	🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā	🏕️ to an empty dwelling.
[0.2] nisīdati	[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā	[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya	[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.	[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,	[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati	Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

“evaṃ bhāvitā kho, rāhula,	"Thus developed , Rahula,
ānā-pāna-s-sati,	in-breathing-and-out-breathing-rememberfulness,
evaṃ bahulī-katā	thus much-practiced,
mahap-phalā hoti mahā-nisaṃsā.	is of great-fruit great-benefit.

62.5.5 (Even last breath at death is known!)

evaṃ bhāvitāya, rāhula,	"Thus developed , Rahula,
ānā-pāna-s-satiyā,	in-breathing-and-out-breathing-rememberfulness,
evaṃ bahulī-katāya	thus much-practiced,
yepi te carimakā assāsā	even one's final in-breaths & out-breaths,
tepi viditāva nirujjhanti	they are known as they cease,
no a-viditā”ti.	not un-known."
♦ idamavoca bhagavā.	That-was-said by the-Blessed-One.
attamano āyasmā rāhulo	Gratified, Ven. Rahula
bhagavato bhāsitaṃ abhi-nandīti.	reacted to the-Blessed-One's words by re-joicing.
mahā-rāhul-ovāda-suttaṃ niṭṭhitaṃ dutiyaṃ.	the Greater-Rahula-admonishment-discourse is finished, the second sutta in this chapter

(end of sutta⏹️)

63 – MN 63 Cūḷa-mālukya: Shorter Discourse With Māluṅkya

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

63.1 - (Māluṅkya threatens to disrobe if Buddha doesn’t answer metaphysical questions)

Atha kho āyasmato mālukyaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Māluṅkya was in private retreat this thought came to his mind:
“yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:	“There are several convictions that the Buddha has left undeclared; he has set them aside and refused to comment on them.
‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīran’tipi, ‘aññaṃ jīvaṃ aññaṃ sarīran’tipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi—	For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
tāni me bhagavā na byākaroti.	The Buddha does not give me a straight answer on these points.
Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati.	I don’t approve of that, and do not accept it.
Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi.	I’ll go to him and ask him about this.
Sace me bhagavā byākarissati:	If he gives me a straight answer on any of these points,
‘sassato loko’ti vā ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ bhagavati brahmacariyaṃ carissāmi;	I will live the spiritual life under him.
no ce me bhagavā byākarissati:	If he does not give me a straight answer on any of these points,
‘sassato loko’ti vā ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.	I will reject the training and return to a lesser life.”

63.2 - (Māluṅkya told Buddha of his thoughts)

Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca:	Then in the late afternoon, Māluṅkya came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued:
“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi—
yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni:
‘sassato loko’tipi, ‘asassato loko’tipi … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi—
tāni me bhagavā na byākaroti.
Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati.
Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi.
Sace me bhagavā byākarissati:
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ bhagavati, brahmacariyaṃ carissāmi.
No ce me bhagavā byākarissati:
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā—
evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti.
Sace bhagavā jānāti:	“If the Buddha knows
‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu;	that the world is eternal, please tell me.
sace bhagavā jānāti:	If you know
‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu.	that the world is not eternal, tell me.
No ce bhagavā jānāti:	If you don’t know
‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:	whether the world is eternal or not, then it is straightforward to simply say:
‘na jānāmi, na passāmī’ti.	‘I neither know nor see.’
Sace bhagavā jānāti:	If you know
‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu;	that the world is finite, or infinite; that the soul and the body are the same thing, or they are different things; that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist, please tell me.
sace bhagavā jānāti:
‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi, na passāmī’ti.
Sace bhagavā jānāti:
‘taṃ jīvaṃ taṃ sarīran’ti, ‘taṃ jīvaṃ taṃ sarīran’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘aññaṃ jīvaṃ aññaṃ sarīran’ti, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi, na passāmī’ti.
Sace bhagavā jānāti:
‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu.
No ce bhagavā jānāti:
‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:
‘na jānāmi na passāmī’ti.
Sace bhagavā jānāti:
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu;
sace bhagavā jānāti:
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu.
No ce bhagavā jānāti:	If you don’t know
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ:	any of these things, then it is straightforward to simply say:
‘na jānāmi, na passāmī’”ti.	‘I neither know nor see.’”

63.3 - (Buddha says, ‘when did I ever promise that?’)

“Kiṃ nu tāhaṃ, mālukyaputta, evaṃ avacaṃ:	“What, Māluṅkyaputta, did I ever say to you:
‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi:	‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you’?”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’”ti?
“No hetaṃ, bhante”.	“No, sir.”
“Tvaṃ vā pana maṃ evaṃ avaca:	“Or did you ever say to me:
‘ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati:	‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me’?”
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’”ti?
“No hetaṃ, bhante”.	“No, sir.”
“Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi:	“So it seems that I did not say to you:
‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi:	‘Come, Māluṅkyaputta, live the spiritual life under me, and I will declare these things to you.’
“sassato loko”ti vā, “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇāti vā”’ti;
napi kira maṃ tvaṃ vadesi:	And you never said to me:
‘ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati:	‘Sir, I will live the spiritual life under the Buddha, and the Buddha will declare these things to me.’
“sassato loko”ti vā “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti.
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?	In that case, you foolish man, are you really in a position to be abandoning anything?

63.4 - (simile: man shot with arrow refuses to pull it out until questions answered)

Yo kho, mālukyaputta, evaṃ vadeyya:	Suppose someone were to say this:
‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati:	‘I will not live the spiritual life under the Buddha until the Buddha declares to me
“sassato loko”ti vā, “asassato loko”ti vā … pe …	that the world is eternal, or that the world is not eternal …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti,	or that after death a Realized One neither exists nor doesn’t exist.’
abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya.	That would still remain undeclared by the Realized One, and meanwhile that person would die.
Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena.	Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ.	His friends and colleagues, relatives and kin would get a field surgeon to treat him.
So evaṃ vadeyya:	But the man would say:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti;	‘I won’t pull out this arrow as long as I don’t know whether the man who wounded me was an aristocrat, a brahmin, a merchant, or a worker.’
so evaṃ vadeyya:	He’d say:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti;	‘I won’t pull out this arrow as long as I don’t know the following things about the man who wounded me: his name and clan;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti;	whether he’s tall, short, or medium;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti;	whether his skin is black, brown, or tawny;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti;	and what village, town, or city he comes from.
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti;	I won’t pull out this arrow as long as I don’t know whether the bow that wounded me is made of wood or cane;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti;	whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropiman’ti;	whether the shaft is made from a bush or a plantation tree;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti;	whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa yadi vā semhārassā’ti;	whether the shaft was bound with sinews of a cow, a buffalo, a swamp deer, or a gibbon;
so evaṃ vadeyya:
‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapattan’ti—	and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calf’s tooth, or lancet-shaped.’
aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya.	That man would still not have learned these things, and meanwhile they’d die.
Evameva kho, mālukyaputta, yo evaṃ vadeyya:	In the same way, suppose someone was to say:
‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati:	‘I will not live the spiritual life under the Buddha until the Buddha declares to me
“sassato loko”ti vā “asassato loko”ti vā … pe …	that the world is eternal, or that the world is not eternal …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti—	or that after death a Realized One neither exists nor doesn’t exist.’
abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya.	That would still remain undeclared by the Realized One, and meanwhile that person would die.

63.5 - (whether various views like ‘the world is eternal’, Buddha just teaches ending of dukkha)

‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	It’s not true that if there were the view ‘the world is eternal’ there would be the living of the spiritual life.
‘Asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	It’s not true that if there were the view ‘the world is not eternal’ there would be the living of the spiritual life.
‘Sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā;	When there is the view that the world is eternal or that the world is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.	And it is the defeat of these things in this very life that I advocate.
‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	It’s not true that if there were the view ‘the world is finite’ …
‘Anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘the world is infinite’ …
‘Antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā;
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
‘Taṃ jīvaṃ taṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘the soul and the body are the same thing’ …
‘Aññaṃ jīvaṃ aññaṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘the soul and the body are different things’ …
‘Taṃ jīvaṃ taṃ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā diṭṭhiyā sati attheva jāti … pe …
nighātaṃ paññapemi.
‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘a Realized One exists after death’ …
‘Na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘a Realized One doesn’t exist after death’ …
‘Hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti … pe …
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ no.	‘a Realized One both exists and doesn’t exist after death’ …
‘Neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi no.	‘a Realized One neither exists nor doesn’t exist after death’ there would be the living of the spiritual life.
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti … pe …	When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress.
yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.	And it is the defeat of these things in this very life that I advocate.

63.6 - (remember what I declare, and what I don’t)

Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;	So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
byākatañca me byākatato dhāretha.	and what I have declared as declared.
Kiñca, mālukyaputta, mayā abyākataṃ?	And what have I not declared?
‘Sassato loko’ti mālukyaputta, mayā abyākataṃ;	I have not declared the following: ‘the world is eternal,’
‘asassato loko’ti—	‘the world is not eternal,’
mayā abyākataṃ;
‘antavā loko’ti—	‘the world is finite,’
mayā abyākataṃ;
‘anantavā loko’ti—	‘the world is infinite,’
mayā abyākataṃ;
‘taṃ jīvaṃ taṃ sarīran’ti—	‘the soul and the body are the same thing,’
mayā abyākataṃ;
‘aññaṃ jīvaṃ aññaṃ sarīran’ti—	‘the soul and the body are different things,’
mayā abyākataṃ;
‘hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One exists after death,’
mayā abyākataṃ;
‘na hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One doesn’t exist after death,’
mayā abyākataṃ;
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One both exists and doesn’t exist after death,’
mayā abyākataṃ;
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti—	‘a Realized One neither exists nor doesn’t exist after death.’
mayā abyākataṃ.
Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ?	And why haven’t I declared these things?
Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	Because they 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 taṃ mayā abyākataṃ.	That’s why I haven’t declared them.
Kiñca, mālukyaputta, mayā byākataṃ?	And what have I declared?
‘Idaṃ dukkhan’ti, mālukyaputta, mayā byākataṃ;	I have declared the following: ‘this is suffering,’
‘ayaṃ dukkhasamudayo’ti—	‘this is the origin of suffering,’
mayā byākataṃ;
‘ayaṃ dukkhanirodho’ti—	‘this is the cessation of suffering,’
mayā byākataṃ;
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti—	‘this is the practice that leads to the cessation of suffering.’
mayā byākataṃ.
Kasmā cetaṃ, mālukyaputta, mayā byākataṃ?	And why have I declared these things?
Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	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 taṃ mayā byākataṃ.	That’s why I have declared them.
Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha;	So, Māluṅkyaputta, you should remember what I have not declared as undeclared,
byākatañca me byākatato dhārethā”ti.	and what I have declared as declared.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Māluṅkyaputta was happy with what the Buddha said.

(end of sutta⏹️)

64 – MN 64 Mahā-mālukya: longer (discourse with) mālukya

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

Mahāmālukyasutta	The Longer Discourse With Māluṅkya
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti?	“monks, do you remember the five lower fetters that I taught?”

64.1 - (Māluṅkyaputta remembers 5 fetters incorrectly)

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca:	When he said this, Venerable Māluṅkyaputta said to him:
“ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti.	“Sir, I remember them.”
“Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti?	“But how do you remember them?”
“Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	“I remember the lower fetters taught by the Buddha as follows: identity view,
vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	doubt,
sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	misapprehension of precepts and observances,
kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi;	sensual desire,
byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi.	and ill will.
Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti.	That’s how I remember the five lower fetters taught by the Buddha.”

64.2 - (simile of infant: no concept of fetters, but underlying tendency there)

“Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi?	“Who on earth do you remember being taught the five lower fetters in that way?
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti?	Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi?	For a little baby doesn’t even have a concept of ‘identity’, so how could identity view possibly arise in them?
Anusetvevassa sakkāyadiṭṭhānusayo.	Yet the underlying tendency to identity view still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā?	A little baby doesn’t even have a concept of ‘Dharmas’, so how could doubt about the Dharmas possibly arise in them?
Anusetvevassa vicikicchānusayo.	Yet the underlying tendency to doubt still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso?	A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them?
Anusetvevassa sīlabbataparāmāsānusayo.	Yet the underlying tendency to misapprehension of precepts and observances still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando?	A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them?
Anusetvevassa kāmarāgānusayo.	Yet the underlying tendency to sensual desire still lies within them.
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo?	A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them?
Anusetvevassa byāpādānusayo.	Yet the underlying tendency to ill will still lies within them.
Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti?	Wouldn’t the wanderers who follow other paths fault you using the simile of the infant?”

64.3 - (Buddha teaches 5 lower fetters)

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“etassa, bhagavā, kālo, etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	May the Buddha teach the five lower fetters. The monks will listen and remember it.”
“Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:

64.3.1 - (case of ordinary person)

“Idhānanda, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	“Ānanda, take an uneducated ordinary person who has not seen the noble ones, and is neither skilled nor trained in The Dharma of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in The Dharma of the good persons.
sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena;	Their heart is overcome and mired in identity view,
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from identity view that has arisen.
Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ.	That identity view is reinforced in them, not eliminated: it is a lower fetter.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena;	Their heart is overcome and mired in doubt,
uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from doubt that has arisen.
Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ.	That doubt is reinforced in them, not eliminated: it is a lower fetter.
Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena;	Their heart is overcome and mired in misapprehension of precepts and observances,
uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from misapprehension of precepts and observances that has arisen.
Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.	That misapprehension of precepts and observances is reinforced in them, not eliminated: it is a lower fetter.
Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena;	Their heart is overcome and mired in sensual desire,
uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from sensual desire that has arisen.
Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.	That sensual desire is reinforced in them, not eliminated: it is a lower fetter.
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena;	Their heart is overcome and mired in ill will,
uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti.	and they don’t truly understand the escape from ill will that has arisen.
Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.	That ill will is reinforced in them, not eliminated: it is a lower fetter.

64.3.2 - (case of noble one’s disciple)

Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena;	But an educated noble-one's-disciple has seen the noble ones, and is skilled and trained in The Dharma of the noble ones. They’ve seen good persons, and are skilled and trained in The Dharma of the good persons. Their heart is not overcome and mired in identity view,
uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from identity view that has arisen.
Tassa sā sakkāyadiṭṭhi sānusayā pahīyati.	That identity view, along with any underlying tendency to it, is given up in them.
Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena;	Their heart is not overcome and mired in doubt,
uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from doubt that has arisen.
Tassa sā vicikicchā sānusayā pahīyati.	That doubt, along with any underlying tendency to it, is given up in them.
Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena;	Their heart is not overcome and mired in misapprehension of precepts and observances,
uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from misapprehension of precepts and observances that has arisen.
Tassa so sīlabbataparāmāso sānusayo pahīyati.	That misapprehension of precepts and observances, along with any underlying tendency to it, is given up in them.
Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena;	Their heart is not overcome and mired in sensual desire,
uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from sensual desire that has arisen.
Tassa so kāmarāgo sānusayo pahīyati.	That sensual desire, along with any underlying tendency to it, is given up in them.
Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena;	Their heart is not overcome and mired in ill will,
uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti.	and they truly understand the escape from ill will that has arisen.
Tassa so byāpādo sānusayo pahīyati.	That ill will, along with any underlying tendency to it, is given up in them.

64.4 - (There is a path for giving up 5 lower fetters)

64.4.1 - (It’s impossible to cut 5 lower fetters without that path, simile of heartwood)

Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṃ ṭhānaṃ vijjati.	There is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti—	Suppose there was a large tree standing with heartwood. It’s not possible to cut out the heartwood without having cut through the bark and the softwood.
netaṃ ṭhānaṃ vijjati;
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—netaṃ ṭhānaṃ vijjati.	In the same way, there is a path and a practice for giving up the five lower fetters. It’s not possible to know or see or give up the five lower fetters without relying on that path and that practice.

64.4.2 - (It’s possible to cut 5 lower fetters with that path, simile of heartwood)

Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṃ vijjati.	There is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.
Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti—ṭhānametaṃ vijjati.	Suppose there was a large tree standing with heartwood. It is possible to cut out the heartwood after having cut through the bark and the softwood.
evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti—ṭhānametaṃ vijjati.	In the same way, there is a path and a practice for giving up the five lower fetters. It is possible to know and see and give up the five lower fetters by relying on that path and that practice.

64.4.3 - (It’s impossible to cease identity view without calming mind, simile of river ganges)

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Ganges was full to the brim so a crow could drink from it.
Atha dubbalako puriso āgaccheyya:	Then along comes a feeble person, who thinks:
‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti;	‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’
so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ.	But they’re not able to do so.
Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati;	In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind isn’t eager, confident, settled, and decided
seyyathāpi so dubbalako puriso evamete daṭṭhabbā.	should be regarded as being like that feeble person.

64.4.4 - (It’s possible to cease identity view with calming mind, simile of river ganges)

Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Ganges was full to the brim so a crow could drink from it.
Atha balavā puriso āgaccheyya:	Then along comes a strong person, who thinks:
‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti;	‘By swimming with my arms I’ll safely cross over to the far shore of the Ganges.’
so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ.	And they are able to do so.
Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati;	In the same way, when the Dhamma is being taught for the cessation of identity view, someone whose mind is eager, confident, settled, and decided
seyyathāpi so balavā puriso evamete daṭṭhabbā.	should be regarded as being like that strong person.

64.7 - (Seven paths for cutting 5 lower fetters are the 4 jhānas, and first 3 formless attainments)

Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya?

And what, Ānanda, is the path and the practice for giving up the five lower fetters?

64.7.1 - (1. While doing First jhāna, do vipassana and realize arahantship or nonreturn)

Idhānanda, bhikkhu upadhi-vivekā	It’s when a monk—due to judicious-seclusion (--ERROR SUTREF--) from attachments,
akusalānaṃ dhammānaṃ pahānā	the giving up of unskillful Dharmas,
sabbaso kāya-duṭṭhullānaṃ paṭip-passaddhiyā	and the complete-pacification of physical-discomfort—

(--ERROR SUTREF-- first jhāna --ERROR SUTREF--)

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme

They see those dharmas there [while in jhāna]—included in form, feeling, perception, co-activities, and consciousness—as

(11ada💩 ways of seeing 5uk as dukkha)

a-niccato dukkhato	(1) im-permanent, (2) pain-&-suffering,
rogato gaṇḍato	(3) diseased, (4) an abscess,
sallato aghato	(5) a dart, (6) misery,
ābādhato parato	(7) an affliction, (8) alien,
palokato suññato	(9) falling apart, (10) empty,
anattato	(11) not-self,
samanupassati.	They see [5 aggregates while in jhāna having those 11 properties].

(doing that well, attains arahantship or nonreturn)

So tehi dhammehi cittaṃ paṭivāpeti.	They turn their mind away from those dharmas,
So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati:	and apply it to the deathless element:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.	‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, nirvana.’
So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti;	Abiding in that they attain the ending of asinine-inclinations.
no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are nirvana'd there, and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This is the path and the practice for giving up the five lower fetters.

64.7.2 - (2. While doing second jhāna, do vipassana and realize arahantship or nonreturn)

Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati … pe …

Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …

64.7.3 - (3. While doing third jhāna, do vipassana and realize arahantship or nonreturn)

tatiyaṃ jhānaṃ … pe …

third jhāna …

64.7.4 - (4. While doing fourth jhāna, do vipassana and realize arahantship or nonreturn)

catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …
pe …	They turn their mind away from those dharmas …
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This too is the path and the practice for giving up the five lower fetters.

64.7.5 - (5. While doing base of infinite space, do vipassana and realize arahantship or nonreturn)

Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	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.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …
pe …	They turn their mind away from those dharmas …
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This too is the path and the practice for giving up the five lower fetters.

64.7.6 - (6. While doing base of infinite consciousness, do vipassana and realize arahantship or nonreturn)

Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	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.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …
pe …	They turn their mind away from those dharmas …
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.	This too is the path and the practice for giving up the five lower fetters.

64.7.7 - (7. While doing base of no-thingness, do vipassana and realize arahantship or nonreturn)

Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	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.
So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ …	They contemplate the dharma there as impermanent …
pe …	They turn their mind away from those dharmas …
anāvattidhammo tasmā lokā.	If they don’t attain the ending of asinine-inclinations, they’re reborn spontaneously … and are not liable to return from that world.
Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā”ti.	This too is the path and the practice for giving up the five lower fetters.”

64.7.8 - (8. + 9. are omitted, since one can not do vipassana while in those attainments!)

(See MN 111 and AN 9.36 for more explicit explanation of that)

64.8 - (difference between ceto-vimutti and pañña vimutti)

“Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti?	“Sir, if this is the path and the practice for giving up the five lower fetters, how come some monks here are released in heart while others are released by wisdom?”
“Ettha kho panesāhaṃ, ānanda, indriya-vemattataṃ vadāmī”ti.	“In that case, I say it is the diversity of their faculties.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

64.100 – commentary

64.100.1 – Commentary from frankk

1. Interesting that the path to cutting the 5 lower fetters is the the four jhānas!
You were probably expecting The Buddha to say noble eightfold path, or sati (remembrance of Dharma) or right view, or a gradual training as the answer, but the Buddha just says the 4 jhānas and the 7 perception attainments.
2. This sutta, MN 64 is probably the most definitive sutta in saying it’s not possible to realize non-returner or arahantship without jhāna, since it says it’s impossible to cut the 5 fetters without the path, and the path is defined in this sutta as the 4 jhānas (and 7 perception attainments).
3. viveka in first jhāna, must be discernment + right view, not just ‘seclusion’, as explained here: --ERROR SUTREF-- – MN 64 says four jhānas is the path that leads to nirvana!

64.100.2 – Notes from B. Ṭhānissaro (from his translation)

1. The list of concentration attainments to be used as a basis for insight while one remains in the attainment stops here.
MN 111 indicates that the next two attainments—the dimension of neither perception nor non-perception and the cessation of perception & feeling—can be used as a basis for liberating insight only after one has emerged from the attainment.
AN 9.36 notes that the attainments from the first jhāna up through the dimension of nothingness are “perception-attainments.”
Given that the work of insight requires perceptions, this suggests that the two higher attainments would be destroyed by trying to use the perceptions of insight while remaining in them.
AN 9.36 adds, “As far as the perception-attainments go, that is as far as gnosis-penetration goes.
As for these two dimensions—the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of perception & feeling—I tell you that they are to be rightly explained by those monks who are meditators, skilled at attainment, skilled at attainment-emergence, who have attained & emerged in dependence on them.”
2. Given that arahants are described as being of two sorts—released through awareness and released through discernment—it might seem that there should be two different paths to arahantship.
In this sutta, however, the Buddha is describing a single path.
That’s why Ven. Ānanda asks for clarification.
The Buddha’s response is in line with the explanation given in AN 9.43 - AN 9.45.
“Released through discernment” does not mean that one has attained awakening without experiencing any of the jhānas.
Instead, it means that one has experienced at least the first jhāna, but without any of the psychic powers that sometimes accompany the jhānas.
Thus a person whose faculty of concentration was too weak to encompass any of those powers would be described as released through discernment, whereas one whose faculty of concentration was strong enough to encompass at least some of them would be described as released through awareness.
See also: MN 52; MN 78; SN 12.70 SN 22.89 AN 3.88 AN 10.13 Dhp 218; Sn 1:8

65 – MN 65 Bhaddāli: With Bhaddāli

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

65.1 - (Buddha tells monks to eat food in one sitting per day for good health and comfort)

“Ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi;	“monks, I eat my food in one sitting per day.
ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha;	You too should eat your food in one sitting per day.
ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

65.2 - (Ven. Bhaddāli refuses)

Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca:	When he said this, Venerable Bhaddāli said to the Buddha:
“ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ;	“Sir, I’m not going to try to eat my food in one sitting per day.
ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti.	For when eating once a day I might feel remorse and regret.”

65.3 - (Buddha says it’s ok to eat in two sessions)

“Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi.	“Well then, Bhaddāli, eat one part of the meal in the place where you’re invited, and bring the rest back to eat.
Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti.	Eating this way, too, you will sustain yourself.”

65.4 - (Ven. Bhaddāli still refuses)

“Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ;	“Sir, I’m not going to try to eat that way, either.
evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti.	For when eating that way I might also feel remorse and regret.”
Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṃghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	Then, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, Bhaddāli announced he would not try to keep it.
Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.	Then for the whole of that three months Bhaddāli did not present himself in the presence of the Buddha, as happens when someone doesn’t fulfill the training according to the Teacher’s instructions.

65.5 - (Ven. Bhaddāli apologizes to Buddha)

Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti—	At that time several monks were making a robe for the Buddha, thinking that
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti.	when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering.
Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi.	Then Bhaddāli went up to those monks, and exchanged greetings with them.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ:	When the greetings and polite conversation were over, he sat down to one side. The monks said to Bhaddāli:
“idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati.	“Reverend Bhaddāli, this robe is being made for the Buddha.
Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati.	When it’s finished and the three months of the rains residence have passed the Buddha will set out wandering.
Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī”ti.	Come on, Bhaddāli, learn your lesson. Don’t make it hard for yourself later on.”
“Evamāvuso”ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca:	“Yes, reverends,” Bhaddāli replied. He went to the Buddha, bowed, sat down to one side, and said to him:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṃghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:	And you didn’t realize this situation:
‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati—	‘The Buddha is staying in Sāvatthī, and he’ll know me
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.	as the monk named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions.’
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:	And you didn’t realize this situation:
‘sambahulā kho bhikkhū sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti—	‘Several monks have commenced the rains retreat in Sāvatthī …
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti—	several nuns have commenced the rains retreat in Sāvatthī …
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti—	several laymen reside in Sāvatthī …
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti—	several laywomen reside in Sāvatthī, and they’ll know me
bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti.	as the monk named Bhaddāli who doesn’t fulfill the training according to the Teacher’s instructions. …
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi.
Samayopi kho te, bhaddāli, appaṭividdho ahosi:
‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti—	Several ascetics and brahmins who follow various other paths have commenced the rains retreat in Sāvatthī, and they’ll know me
bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti.	as the monk named Bhaddāli, one of the senior disciples of Gotama, who doesn’t fulfill the training according to the Teacher’s instructions.’
Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.	You also didn’t realize this situation.”
“Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ.	“I made a mistake, sir. It was foolish, stupid, and unskillful of me that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, I announced I would not try to keep it.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	“Indeed, Bhaddāli, you made a mistake. It was foolish, stupid, and unskillful of you that, as this rule was being laid down by the Buddha and the Saṅgha was undertaking it, you announced you would not try to keep it.

65.8 - (if Buddha asked arahant to be bridge for him to cross over the mud)

Taṃ kiṃ maññasi, bhaddāli,	What do you think, Bhaddāli?
idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ:	Suppose I was to say this to a monk who is freed both ways:
‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?	‘Please, monk, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, bhaddāli,	“What do you think, Bhaddāli?
idhassa bhikkhu paññāvimutto …	Suppose I was to say the same thing to a monk who is freed by wisdom,
kāyasakkhi …	or a direct witness,
diṭṭhippatto …	or attained to view,
saddhāvimutto …	or freed by faith,
dhammānusārī …	or a follower of the teachings,
saddhānusārī, tamahaṃ evaṃ vadeyyaṃ:	or a follower by faith:
‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?	‘Please, monk, be a bridge for me to cross over the mud.’ Would they cross over themselves, or struggle to get out of it, or just say no?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, bhaddāli,	“What do you think, Bhaddāli?
api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?	At that time were you freed both ways, freed by wisdom, a direct witness, attained to view, freed by faith, a follower of the teachings, or a follower by faith?”
“No hetaṃ, bhante”.	“No, sir.”
“Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho”ti?	“Weren’t you void, hollow, and mistaken?”
“Evaṃ, bhante.	“Yes, sir.”
Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ.	“I made a mistake, sir. …
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi.	“Indeed, Bhaddāli, you made a mistake. …
Yato ca kho tvaṃ, bhaddāli, 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.
Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.	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.

65.9 - (monks who don’t follow training rules don’t succeed in path)

Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti.	Bhaddāli, take a monk who doesn’t fulfill the training according to the Teacher’s instructions.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	‘Why don’t I 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.
Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.	Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	So they frequent a secluded lodging.
Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati.	While they’re living withdrawn, they’re reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, and by themselves.
So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.	Being reprimanded in this way, they don’t realize any superhuman distinction in knowledge and vision worthy of the noble ones.
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.	Because that’s how it is when someone doesn’t fulfill the training according to the Teacher’s instructions.

65.10 - (monks who follow training rules succeed in path)

Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti.	But take a monk who does fulfill the training according to the Teacher’s instructions.
Tassa evaṃ hoti:	They think:
‘yannūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	‘Why don’t I 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.
Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti.	Hopefully I’ll realize a superhuman distinction in knowledge and vision worthy of the noble ones.’
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati.	While they’re living withdrawn, they’re not reprimanded by the Teacher, by sensible spiritual companions after examination, by deities, or by themselves.
So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.	Not being reprimanded in this way, they realize a superhuman distinction in knowledge and vision worthy of the noble ones.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
Puna caparaṃ, bhaddāli, 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 the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
Puna caparaṃ, bhaddāli, 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 remembering.
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā … pe … sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. … They’re reborn in the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. … they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman … they understand how sentient beings are reborn according to their deeds.
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Taṃ kissa hetu?	Why is that?
Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā”ti.	Because that’s what happens when someone fulfills the training according to the Teacher’s instructions.”

65.11 - (why does Buddha punish some monks repeatedly but not others?)

Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca:	When he said this, Venerable Bhaddāli said to the Buddha:
“ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti?	“What is the cause, sir, what is the reason why they punish some monk, repeatedly pressuring him?
Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti?	And what is the cause, what is the reason why they don’t similarly punish another monk, repeatedly pressuring him?”
“Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.	“Take a monk who is a frequent offender with many offenses.
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṃgho attamano hoti taṃ karomī’ti nāha.	When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays irritation, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: ‘I’ll do what pleases the Saṅgha.’
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:
‘ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.	‘Reverends, this monk is a frequent offender, with many offenses.
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, “yena saṃgho attamano hoti taṃ karomī”ti nāha.	When admonished by the monks, he dodges the issue, distracting the discussion with irrelevant points. He displays irritation, hate, and bitterness. He doesn’t proceed properly, he doesn’t fall in line, he doesn’t proceed to get past it, and he doesn’t say: “I’ll do what pleases the Saṅgha.”
Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.	And that’s what they do.
Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo.	Take some other monk who is a frequent offender with many offenses.
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha.	When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display irritation, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:
‘ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo.	‘Reverends, this monk is a frequent offender, with many offenses.
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, “yena saṅgho attamano hoti taṃ karomī”ti āha.	When admonished by the monks, he doesn’t dodge the issue, distracting the discussion with irrelevant points. He doesn’t display irritation, hate, and bitterness. He proceeds properly, he falls in line, he proceeds to get past it, and he says: ‘I’ll do what pleases the Saṅgha.’
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.	And that’s what they do.
Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.	Take some other monk who is an occasional offender without many offenses.
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha.	When admonished by the monks, he dodges the issue …
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:
‘ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.	‘Reverends, this monk is an occasional offender without many offenses.
So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, “yena saṅgho attamano hoti taṃ karomī”ti nāha.	When admonished by the monks, he dodges the issue …
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is not quickly settled.’
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.	And that’s what they do.
Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo.	Take some other monk who is an occasional offender without many offenses.
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha.	When admonished by the monks, he doesn’t dodge the issue …
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:
‘ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo.	‘Reverends, this monk is an occasional offender without many offenses.
So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, “yena saṅgho attamano hoti taṃ karomī”ti āha.	When admonished by the monks, he doesn’t dodge the issue …
Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyā’ti.	It’d be good for the venerables to examine this monk in such a way that this disciplinary issue is quickly settled.’
Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.	And that’s what they do.
Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena.	Take some other monk who gets by with mere faith and love.
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:
‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.	‘Reverends, this monk gets by with mere faith and love.
Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma—	If we punish him, repeatedly pressuring him—
mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti.	no, let him not lose what little faith and love he has!’
Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ:	Suppose there was a person with one eye. Their friends and colleagues, relatives and kin would protect that one eye:
‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti;	‘Let them not lose the one eye that they have!’
evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena.	In the same way, some monk gets by with mere faith and love.
Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti:	In such a case, the monks say:
‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena.	‘Reverends, this monk gets by with mere faith and love.
Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma—	If we punish him, repeatedly pressuring him—
mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti.	no, let him not lose what little faith and love he has!’
Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti.	This is the cause, this is the reason why they punish some monk, repeatedly pressuring him.
Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti.	And this is the cause, this is the reason why they don’t similarly punish another monk, repeatedly pressuring him.”

65.12 - (why did early sangha have fewer rules but more arahants?)

“Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu?	“What is the cause, sir, what is the reason why there used to be fewer training rules but more enlightened monks?
Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī”ti?	And what is the cause, what is the reason why these days there are more training rules and fewer enlightened monks?”
“Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti.	“That’s how it is, Bhaddāli. When sentient beings are in decline and the true teaching is disappearing there are more training rules and fewer enlightened monks.
Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.	The Teacher doesnʼt lay down training rules for disciples as long as certain defiling influences have not appeared in the Saṅgha.
Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.	But when such defiling influences appear in the Saṅgha, the Teacher lays down training rules for disciples to protect against them.
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti.	And they donʼt appear until the Saṅgha has attained a great size,
Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti.
Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.
Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti.	an abundance of material support and fame, learning, and seniority.
Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.	But when the Saṅgha has attained these things, then such defiling influences appear in the Saṅgha, and the Teacher lays down training rules for disciples to protect against them.
Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ.	There were only of few of you there at the time when I taught the exposition of the teaching on the simile of the thoroughbred colt.
Taṃ sarasi bhaddālī”ti?	Do you remember that, Bhaddāli?”
“No hetaṃ, bhante”.	“No, sir.”
“Tatra, bhaddāli, kaṃ hetuṃ paccesī”ti?	“What do you believe the reason for that is?”
“So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin”ti.	“Sir, it’s surely because for a long time now I haven’t fulfilled the training according to the Teacher’s instructions.”
“Na kho, bhaddāli, eseva hetu, esa paccayo.	“That’s not the only reason, Bhaddāli.
Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito:	Rather, for a long time I have comprehended your mind and known:
‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso samannāharitvā ohitasoto dhammaṃ suṇātī’ti.	‘While I’m teaching, this foolish man doesn’t pay heed, pay attention, engage wholeheartedly, or lend an ear.’
Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi.	Still, Bhaddāli, I shall teach the exposition of the teaching on the simile of the thoroughbred colt.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi.	“Yes, sir,” Bhaddāli replied.
Bhagavā etadavoca:	The Buddha said this:

65.13 - (simile of thoroughbred with 10 factors worthy of king)

“Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti.	“Suppose an expert horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.
Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa.	Because it has not done this before, it still resorts to some tricks, dodges, and evasions.
So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati.	But with regular and gradual practice it quells that bad habit.
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne.	When it has done this, the horse trainer next makes it get used to wearing the harness.
Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa.	Because it has not done this before, it still resorts to some tricks, dodges, and evasions.
So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati.	But with regular and gradual practice it quells that bad habit.
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse dhāve davatte rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye.	When it has done this, the horse trainer next makes it get used to walking in procession, circling, prancing, galloping, charging, the protocols and traditions of court, and in the very best speed, fleetness, and friendliness.
Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa.	Because it has not done this before, it still resorts to some tricks, dodges, and evasions.
So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati.	But with regular and gradual practice it quells that bad habit.
Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca anuppavecchati.	When it has done this, the horse trainer next rewards it with a grooming and a rub down.
Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.	A fine royal thoroughbred with these ten factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship.
Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with ten qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi dasahi?	What ten?
Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—	It’s when a monk has 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.
imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Bhaddāli was happy with what the Buddha said.

(end of sutta⏹️)

66 – MN 66 Laṭukik-opama: quail simile

(2022 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍ 2018/12)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo.	At one time the Buddha was staying in the land of the Northern Āpaṇas, near the town of theirs named Āpaṇa.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.
Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.	Venerable Udāyī also robed up in the morning and, taking his bowl and robe, entered Āpaṇa for alms.
Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Āpaṇa. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Venerable Udāyī was in private retreat this thought came to his mind:
“bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā;	“The Buddha has rid us of so many Dharmas that bring suffering and gifted us so many Dharmas that bring happiness!
bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti.	He has rid us of so many unskillful Dharmas and gifted us so many skillful Dharmas!”
Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca:	Then in the late afternoon, Udāyī came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

66.1 - (not eating after noon, reason Buddha made rule)

“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	“Just now, sir, as I was in private retreat this thought came to mind:
‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā;	‘The Buddha has rid us of so many Dharmas that bring suffering and gifted us so many Dharmas that bring happiness!
bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti.	He has rid us of so many unskillful Dharmas and gifted us so many skillful Dharmas!’
Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle.	For we used to eat in the evening, the morning, and at the wrong time of day.
Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi:	But then there came a time when the Buddha addressed the monks, saying:
‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti.	‘Please, monks, give up that meal at the wrong time of day.’
Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva domanassaṃ:	At that, sir, we became sad and upset:
‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.	‘But these earned-trustful householders give us a variety of delicious foods at the wrong time of day. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’
Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā.	But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of day.
Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca.	Then we ate in the evening and the morning.
Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi:	But then there came a time when the Buddha addressed the monks, saying:
‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti.	‘Please, monks, give up that meal at the wrong time of night.’
Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ:	At that, sir, we became sad and upset:
‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.	‘But that’s considered the more delicious of the two meals. And the Blessed One tells us to give it up! The Holy One tells us to let it go!’
Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha:	Once it so happened that a certain person got some soup during the day. He said:
‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti.	‘Come, let’s set this aside; we’ll enjoy it together this evening.’
Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā.	Nearly all meals are prepared at night, only a few in the day.
Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā.	But when we considered our love and respect for the Buddha, and our sense of conscience and prudence, we gave up that meal at the wrong time of night.
Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te asaddhammena nimanteti.	In the past, monks went wandering for alms in the dark of the night. They walked into a swamp, or fell into a sewer, or collided with a thorn bush, or collided with a sleeping cow, or encountered youths escaping a crime or on their way to commit one, or were invited by a female to commit a lewd act.
Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi.	Once it so happened that I wandered for alms in the dark of the night.
Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī.	A woman washing a pot saw me by a flash of lightning.
Disvā maṃ bhītā vissaramakāsi:	Startled, she cried out:
‘abhumme pisāco vata man’ti.	‘Bloody hell! A goblin’s upon me!’
Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ:	When she said this, I said to her:
‘nāhaṃ, bhagini, pisāco;	‘Sister, I am no goblin.
bhikkhu piṇḍāya ṭhito’ti.	I’m a monk waiting for alms.’
‘Bhikkhussa ātumārī, bhikkhussa mātumārī.	‘Then it’s a monk whose ma died and pa died!
Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti.	You’d be better off having your belly sliced open with a meat cleaver than to wander for alms in the dark of night for the sake of your belly.’
Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti:	Recollecting that, I thought:
‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā;	‘The Buddha has rid us of so many Dharmas that bring suffering and gifted us so many Dharmas that bring happiness!
bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’”ti.	He has rid us of so many unskillful Dharmas and gifted us so many skillful Dharmas!’”

66.2 - (simile of quail)

“Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“This is exactly what happens when some foolish people are told by me to give something up. They say:
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti.	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro—	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.
seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti.	Suppose a quail was tied with a rotten creeper, and was waiting there to be injured, caged, or killed.
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,
‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;	for that quail, that rotten creeper is weak, feeble, rotten, and insubstantial?”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
“No hetaṃ, bhante.	“No, sir.
Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.	For that quail, that rotten creeper is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some foolish people are told by me to give something up, they say:
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro.	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

66.3 - (simile of royal bull elephant)

Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	But when some respectable people are told by me to give something up, they say:
‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?	‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’
Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti.	They give it up, and they don’t nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.	and when the monks who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.
Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ—	For them, that bond is weak, feeble, rotten, and insubstantial.
seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati.	Suppose there was a royal bull elephant with tusks like plows, able to draw a heavy load, pedigree and battle-hardened. And it was bound with a strong harness. But just by twisting its body a little, it would break apart its bonds and go wherever it wants.
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,
‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti;	for that bull elephant, that strong harness is a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
“No hetaṃ, bhante.	“No, sir.
Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā sampadāletvā yena kāmaṃ pakkamati, tañhi tassa abalaṃ bandhanaṃ … pe … asārakaṃ bandhanan”ti.	For that bull elephant, that strong harness is weak, feeble, rotten, and insubstantial.”
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some respectable people are told by me to give something up, they say:
‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?	‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’
Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti.	They give it up, and they don’t nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.	and when the monks who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.
Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ.	For them, that bond is weak, feeble, rotten, and insubstantial.

66.4 - (simile of poor man and not the best kind of wife)

Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo;	Suppose there was a poor man, with few possessions and little wealth.
tassassa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ, ekā khaṭopikā oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā.	He had a single broken-down hovel open to the crows, not the best kind; a single broken-down couch, not the best kind; a single pot for storing grain, not the best kind; and a single wife, not the best kind.
So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.	He’d see a monk sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.
Tassa evamassa:	He’d think:
‘sukhaṃ vata bho sāmaññaṃ, ārogyaṃ vata bho sāmaññaṃ.	‘The ascetic life is so very pleasant! The ascetic life is so very skillful!
So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’
So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	But he’s not able to give up his broken-down hovel, his broken-down couch, his pot for storing grain, or his wife—none of which are the best kind—in order to go forth.
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,
‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	for that man,
tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;	those bonds are weak, feeble, rotten, and insubstantial?”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
“No hetaṃ, bhante.	“No, sir.
Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggaṃ naparamarūpaṃ pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	For that man,
tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.	they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.”
“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some foolish people are told by me to give something up, they say:
‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?	‘What, such a trivial, insignificant thing as this? This ascetic is much too strict!’
Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.	They don’t give it up, and they nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro.	and for the monks who want to train, that becomes a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke.

66.5 - (simile of rich man)

Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo;	Suppose there was a rich man, affluent, and wealthy. He had a vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants.
so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.	He’d see a monk sitting in meditation in the cool shade, their hands and feet well washed after eating a delectable meal.
Tassa evamassa:	He’d think:
‘sukhaṃ vata bho sāmaññaṃ, ārogyaṃ vata bho sāmaññaṃ.	‘The ascetic life is so very pleasant! The ascetic life is so very skillful!
So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	If only I could shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’
So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	And he is able to give up his vast amount of gold coin, grain, fields, lands, wives, and male and female bondservants in order to go forth.
Yo nu kho, udāyi, evaṃ vadeyya:	Would it be right to say that,
‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ, tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti;	for that man, they are a strong, firm, stout bond, a tie that has not rotted, and a heavy yoke?”
sammā nu kho so, udāyi, vadamāno vadeyyā”ti?
“No hetaṃ, bhante.	“No, sir.
Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;	For that man,
tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan”ti.	those bonds are weak, feeble, rotten, and insubstantial.”
“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu:	“In the same way, when some respectable people are told by me to give something up, they say:
‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?	‘What, we just have to give up such a trivial, insignificant thing as this, when the Blessed One tells us to give it up, the Holy One tells us to let it go?’
Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti.	They give it up, and they don’t nurse bitterness towards me;
Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.	and when the monks who want to train have given that up, they live relaxed, unruffled, surviving on charity, their hearts free as a wild deer.
Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ.	For them, that bond is weak, feeble, rotten, and insubstantial.

66.6 - (four kinds of people)

Cattārome, udāyi, puggalā santo saṃvijjamānā lokasmiṃ.	Udāyī, these four people are found in the world.
Katame cattāro?	What four?
Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	Take a certain person practicing to give up and let go of attachments.
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti.	As they do so, memories and thoughts connected with attachments beset them.
So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti.	They tolerate them and don’t give them up, get rid of them, eliminate them, and obliterate them.
Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’.	I call this person ‘fettered’, not ‘detached’.
Taṃ kissa hetu?	Why is that?
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	Take another person practicing to give up and let go of attachments.
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti.	As they do so, memories and thoughts connected with attachments beset them.
So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	They don’t tolerate them, but give them up, get rid of them, eliminate them, and obliterate them.
Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’.	I call this person ‘fettered’, not ‘detached’.
Taṃ kissa hetu?	Why is that?
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.
Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	Take another person practicing to give up and let go of attachments.
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti;	As they do so, every so often they lose remembering, and memories and thoughts connected with attachments beset them.
dandho, udāyi, satuppādo.	Their remembering is slow to come up,
Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	but they quickly give up, get rid of, eliminate, and obliterate those thoughts.
Seyyathāpi, udāyi, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya;	Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it.
dandho, udāyi, udakaphusitānaṃ nipāto. Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya.	The drops would be slow to fall, but they’d quickly dry up and evaporate.
Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya.	In the same way, take a person practicing to give up and let go of attachments.
Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti;	As they do so, every so often they lose remembering, and memories and thoughts connected with attachments beset them.
dandho, udāyi, satuppādo.	Their remembering is slow to come up,
Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.	but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’.	I also call this person ‘fettered’, not ‘detached’.
Taṃ kissa hetu?	Why is that?
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.
Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti—	Take another person who, understanding that attachment is the root of suffering,
iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.	is freed with the ending of attachments.
Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti.	I call this person ‘detached’, not ‘fettered’.
Taṃ kissa hetu?	Why is that?
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.	Because I understand the diversity of faculties as it applies to this person.
Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.	These are the four people found in the world.

66.7 - (5kg sensuality-strings should be feared)

Pañca kho ime, udāyi, kāmaguṇā.	Udāyī, these are the five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, udāyi, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, ordinary, ignoble pleasure. Such pleasure should not be cultivated or developed, but should be feared, I say.

66.8 - (4j jhānas are to be developed, not feared)

Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, 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.
Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ; ‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.	This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening. Such pleasure should be cultivated and developed, and should not be feared, I say.

66.9 - (1st jhāna: V&V vitakka & vicara are perturbable/iñjita)

Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna.
idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This belongs to what is perturbable, I say.
Kiñca tattha iñjitasmiṃ?	And what there belongs to what is perturbable?
Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ.	Whatever directed-thought and evaluation has not ceased there is what belongs to what is perturbable.

66.10 - (2nd jhāna: piti & sukha are perturbable/iñjita)

Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati;	Take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna.
idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This belongs to what is perturbable, I say.
Kiñca tattha iñjitasmiṃ?	And what there belongs to what is perturbable?
Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.	Whatever rapture and pleasure has not ceased there is what belongs to what is perturbable.

3rd

66.11 - (3rd jhāna: sukha is perturbable/iñjita)

Idhudāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati;	Take a monk who, with the fading away of rapture, enters and remains in the third jhāna.
idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.	This pertains to what is perturbable.
Kiñca tattha iñjitasmiṃ?	And what there pertains to what is perturbable?
Yadeva tattha sukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.	Whatever pleasure has not ceased there is what pertains to what is perturbable.

66.12 - (4th jhāna: is im-perturbable/an-iñjita)

Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati;	Take a monk who, giving up pleasure and pain, enters and remains in the fourth jhāna.
idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.	This pertains to what is imperturbable.

66.13 - (don’t be satisfied with just 1st jhāna)

Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	Take a monk who, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna.
idaṃ kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, with the fading away of rapture, enters and remains in the third jhāna. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, giving up pleasure and pain, enters and remains in the fourth jhāna. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.

66.14 - (don’t be satisfied with just the four jhānas)

Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, 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. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That goes beyond it.
idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.	But this too is not enough, I say: give it up, go beyond it.
Ko ca tassa samatikkamo?	And what goes beyond it?
Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo;	Take a monk who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.
iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi.	So, Udāyī, I even recommend giving up the dimension of neither perception nor non-perception.

66.15 - (conclusion: no fetter too small to give up)

Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī”ti?	Do you see any fetter, large or small, that I don’t recommend giving up?”
“No hetaṃ, bhante”ti.	“No, sir.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Udāyī was happy with what the Buddha said.

(end of sutta⏹️)

67 – MN 67 Cātuma: At Cātumā

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane.	At one time the Buddha was staying near Cātumā in a myrobalan grove.
Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya.	Now at that time around five hundred monks headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha.
Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ.	And the visiting monks, while exchanging pleasantries with the resident monks, preparing their lodgings, and putting away their bowls and robes, made a dreadful racket.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?	“Ānanda, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya.	And Ānanda told him what had happened.
Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.
“Tenahānanda, mama vacanena te bhikkhū āmantehi:	“Well then, Ānanda, in my name tell those monks that
‘satthā āyasmante āmantetī’”ti.	the teacher summons them.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	“Yes, sir,” Ānanda replied. He went to those monks and said:
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca:	“Yes, reverend,” replied those monks. Then they rose from their seats and went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti?	“monks, what’s with that dreadful racket? You’d think it was fishermen hauling in a catch!”
“Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya.	And they told him what had happened.
Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti.

67.1 - (Buddha dismisses 500 monks led by Sāriputta and Moggallāna for being noisy)

“Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti.	“Go away, monks, I dismiss you. You are not to stay in my presence.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.	“Yes, sir,” replied those monks. They got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right. They set their lodgings in order and left, taking their bowls and robes.
Tena kho pana samayena cātumeyyakā sakyā santhāgāre sannipatitā honti kenacideva karaṇīyena.	Now at that time the Sakyans of Cātumā were sitting together at the meeting hall on some business.
Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante;	Seeing those monks coming off in the distance,
disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ:	they went up to them and said:
“handa kahaṃ pana tumhe āyasmanto gacchathā”ti?	“Hello venerables, where are you going?”
“Bhagavatā kho, āvuso, bhikkhusaṃgho paṇāmito”ti.	“Sirs, the monk Saṅgha has been dismissed by the Buddha.”
“Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetun”ti.	“Well then, venerables, sit here for a minute. Hopefully we’ll be able to restore the Buddha’s confidence.”
“Evamāvuso”ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ.	“Yes, sirs,” replied the monks.

67.1.1 - (sakyan clansman appeal to buddha to forgive monks)

Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Cātumā went up to the Buddha, bowed, sat down to one side, and said to him:
“abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	“May the Buddha approve of the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghaṃ.	May the Buddha support the monk Saṅgha now as he did in the past!
Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.	There are monks here who are junior, recently gone forth, newly come to this teaching and training.
Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	If they don’t get to see the Buddha they may change and fall apart.

67.1.2 - (simile of seedling and young calf ↔ inexerienced monks who were dismissed)

Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo;	If young seedlings don’t get water they may change and fall apart.
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo;	If a young calf doesn’t see its mother it may change and fall apart.
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	May the Buddha approve of the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghan”ti.	May the Buddha support the monk Saṅgha now as he did in the past!”

67.1.3 - (Brahma Sahampati appeals to Buddha with same similes)

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito bhagavato purato pāturahosi.	Then Brahmā Sahampati knew what the Buddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	“May the Buddha approve of the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghaṃ.	May the Buddha support the monk Saṅgha now as he did in the past!
Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	There are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.
Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo;	If young seedlings don’t get water they may change and fall apart. …
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.
Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo;	If a young calf doesn’t see its mother it may change and fall apart.
evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo.	In the same way, there are monks here who are junior, recently gone forth, newly come to this teaching and training. If they don’t get to see the Buddha they may change and fall apart.
Abhinandatu, bhante, bhagavā bhikkhusaṃghaṃ;	May the Buddha approve of the monk Saṅgha!
abhivadatu, bhante, bhagavā bhikkhusaṃghaṃ.	May the Buddha welcome the monk Saṅgha!
Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṃgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṃghan”ti.	May the Buddha support the monk Saṅgha now as he did in the past!”
Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca.	The Sakyans of Cātumā and Brahmā Sahampati were able to restore the Buddha’s confidence with the similes of the seedlings and the calf.
Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi:	Then Venerable Mahāmoggallāna addressed the monks:
“uṭṭhethāvuso, gaṇhatha pattacīvaraṃ.	“Get up, reverends, and pick up your bowls and robes.
Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti.	The Buddha’s confidence has been restored.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	“Yes, reverend,” replied those monks. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta:

67.2 - (Sariputta tells Buddha he would also live in solitude like him if monks were permanently dismissed)

“kinti te, sāriputta, ahosi mayā bhikkhusaṃghe paṇāmite”ti?	“Sāriputta, what did you think when the monk Saṅgha was dismissed by me?”
“Evaṃ kho me, bhante, ahosi:	“Sir, I thought this:
‘bhagavatā bhikkhusaṃgho paṇāmito.	‘The Buddha has dismissed the monk Saṅgha.
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti.	Now he will remain passive, dwelling in pleasureful meditation in the present life, and so will we.’”
“Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāran”ti.	“Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!”

67.3 - (Moggallāna tells Buddha he would take over teaching responsibilities)

Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi:	Then the Buddha addressed Venerable Mahāmoggallāna:
“kinti te, moggallāna, ahosi mayā bhikkhusaṃghe paṇāmite”ti?	“Moggallāna, what did you think when the monk Saṅgha was dismissed by me?”
“Evaṃ kho me, bhante, ahosi:	“Sir, I thought this:
‘bhagavatā bhikkhusaṃgho paṇāmito.	‘The Buddha has dismissed the monk Saṅgha.
Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṃghaṃ pariharissāmā’”ti.	Now he will remain passive, dwelling in pleasureful meditation in the present life. Meanwhile, Venerable Sāriputta and I will lead the monk Saṅgha.’”
“Sādhu sādhu, moggallāna.	“Good, good, Moggallāna!
Ahaṃ vā hi, moggallāna, bhikkhusaṃghaṃ parihareyyaṃ sāriputtamoggallānā vā”ti.	For either I should lead the monk Saṅgha, or else Sāriputta and Moggallāna.”

67.4 - (four dangers of waves, crocodiles, whirlpools, and sharks.)

Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni.	“monks, when you go into the water you should anticipate four dangers.
Katamāni cattāri?	What four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ—	The dangers of waves, crocodiles, whirlpools, and sharks.
imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni.	These are the four dangers that anyone who enters the water should anticipate.
Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni.	In the same way, a respectable person who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers.
Katamāni cattāri?	What four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.	The dangers of waves, crocodiles, whirlpools, and sharks.

67.4.1 - (danger of waves ↔ disrobing from anger and distress)

Katamañca, bhikkhave, ūmibhayaṃ?	And what, monks, is the danger of waves?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:
‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti.	‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma.	‘Formerly, as laypeople, we advised and instructed others.
Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe ovaditabbaṃ anusāsitabbaṃ maññantī’ti.	And now these monks—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of waves.
‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.	‘Danger of waves’ is a term for anger and distress.

67.4.2 - (danger of crocodiles ↔ disrobing from gluttony)

Katamañca, bhikkhave, kumbhīlabhayaṃ?	And what, monks, is the danger of crocodiles?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:
‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabban’ti.	‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’
Tassa evaṃ hoti: ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma;	They think: ‘When we were laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want.
kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma.	We ate and drank both allowable and unallowable things, at the right time and the wrong time.
Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti.	And these faithful householders give us a variety of delicious foods at the wrong time of day. But these monks imagine they can gag our mouths!’
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles.
‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.	‘Danger of crocodiles’ is a term for gluttony.

67.4.3 - (danger of whirlpools ↔ disrobing from desiring 5kg sensual pleasures)

Katamañca, bhikkhave, āvaṭṭabhayaṃ?	And what, monks, is the danger of whirlpools?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing remembering, and without restraining the sense faculties.
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā.	‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation.
Saṃvijjanti kho pana me kule bhogā.	And it’s true that my family is wealthy.
Sakkā bhoge ca bhuñjituṃ puññāni ca kātun’ti.	I can both enjoy my wealth and make merit.’
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools.
‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.

67.4.4 - (danger of sharks ↔ disrobing from lust for women)

Katamañca, bhikkhave, susukābhayaṃ?	And what, monks, is the danger of sharks?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a respectable person has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing remembering, and without restraining the sense faculties.
Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There they see a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects their mind,
So rāgānuddhaṃsena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	so they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called one who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.
‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ.	‘Danger of sharks’ is a term for females.
Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī”ti.	These are the four dangers that a respectable person who goes forth from the lay life to homelessness in this teaching and training should anticipate.”
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⏹️)

68 – MN 68 Naḷakapāna: At Naḷakapāna

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane.	At one time the Buddha was staying in the land of the Kosalans near Naḷakapāna in the Parrot Tree grove.
Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti—	Now at that time several very well-known members of good families had gone forth from the lay life to homelessness out of faith in the Buddha—
āyasmā ca anuruddho, āyasmā ca bhaddiyo, āyasmā ca kimilo, āyasmā ca bhagu, āyasmā ca koṇḍañño, āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.	The venerables Anuruddha, Bhaddiya, Kimbila, Bhagu, Koṇḍañña, Revata, Ānanda, and other very well-known respectable persons.
Tena kho pana samayena bhagavā bhikkhusaṃghaparivuto abbhokāse nisinno hoti.	Now at that time the Buddha was sitting in the open, surrounded by the monk Saṅgha.
Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:	Then the Buddha spoke to the monks about those respectable persons:
“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?	“monks, those respectable persons who have gone forth from the lay life to homelessness out of faith in me—I trust they’re satisfied with the spiritual life?”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:	For a second and a third time the Buddha asked the same question.
“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?
Dutiyampi kho te bhikkhū tuṇhī ahesuṃ.
Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi:
“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā, kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?
Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.	For a third time, the monks kept silent.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“yannūnāhaṃ te kulaputte puccheyyan”ti.	“Why don’t I question just those respectable persons?”
Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi:	Then the Buddha said to Venerable Anuruddha:
“kacci tumhe, anuruddhā, abhiratā brahmacariye”ti?	“Anuruddha and friends, I hope you’re satisfied with the spiritual life?”
“Taggha mayaṃ, bhante, abhiratā brahmacariye”ti.	“Indeed, sir, we are satisfied with the spiritual life.”
“Sādhu sādhu, anuruddhā.	“Good, good, Anuruddha and friends!
Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye.	It’s appropriate for respectable persons like yourselves, who have gone forth in faith from the lay life to homelessness, to be satisfied with the spiritual life.
Yena tumhe, anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā.	Since you’re blessed with youth, in the prime of life, black-haired, you could have enjoyed sensual pleasures; yet you have gone forth from the lay life to homelessness.
Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā.	But you didn’t go forth because you were forced to by kings or bandits, or because you’re in debt or threatened, or to earn a living.
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;	Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti—	Hopefully I can find an end to this entire mass of suffering’?”
nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā”ti?
“Evaṃ, bhante”.	“Yes, sir.”

68.1 - (this is first jhāna he’s referring to, not using STED formula)

“Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ?	“But, Anuruddha and friends, when a respectable person has gone forth like this, what should they do?
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati, byāpādopi cittaṃ pariyādāya tiṭṭhati, thinamiddhampi cittaṃ pariyādāya tiṭṭhati uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati, vicikicchāpi cittaṃ pariyādāya tiṭṭhati, aratīpi cittaṃ pariyādāya tiṭṭhati, tandīpi cittaṃ pariyādāya tiṭṭhati.	Take someone who doesn’t achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is still occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ.	That’s someone who doesn’t achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ, tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati, byāpādopi cittaṃ na pariyādāya tiṭṭhati, thinamiddhampi cittaṃ na pariyādāya tiṭṭhati, uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati, vicikicchāpi cittaṃ na pariyādāya tiṭṭhati, aratīpi cittaṃ na pariyādāya tiṭṭhati, tandīpi cittaṃ na pariyādāya tiṭṭhati.	Take someone who does achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that. Their mind is not occupied by desire, ill will, dullness and drowsiness, restlessness and remorse, doubt, discontent, and sloth.
Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.	That’s someone who does achieve the rapture and pleasure that are secluded from sensual pleasures and unskillful qualities, or something even more peaceful than that.
Kinti vo, anuruddhā, mayi hoti:	Is this what you think of me?
‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa;	‘The Realized One has not given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’”ti?	That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’”
“Na kho no, bhante, bhagavati evaṃ hoti:	“No sir, we don’t think of you that way.
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa;
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’ti.
Evaṃ kho no, bhante, bhagavati hoti:	We think of you this way:
‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa;	‘The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death.
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodetī’”ti.	That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.’”
“Sādhu sādhu, anuruddhā.	“Good, good, Anuruddha and friends!
Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up the defilements, the corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.
Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā;	Just as a palm tree with its crown cut off is incapable of further growth,
evameva kho, anuruddhā, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā;	in the same way, the Realized One has given up the defilements so they are unable to arise in the future.
tasmā tathāgato saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.	That’s why, after reflection, he uses some things, endures some things, avoids some things, and gets rid of some things.

68.2 - (Buddha gives inspiring talks to provide Dhamma thoughts for pamojja, pīti, sukha)

Taṃ kiṃ maññasi, anuruddhā,	What do you think, Anuruddha and friends?
kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti:	What advantage does the Realized One see in declaring the rebirth of his disciples who have passed away:
‘asu amutra upapanno; asu amutra upapanno’”ti?	‘This one is reborn here, while that one is reborn there’?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
“Na kho, anuruddhā, tathāgato janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:	“The Realized One does not declare such things for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’
‘asu amutra upapanno, asu amutra upapanno’ti.
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.	Rather, there are respectable persons of faith who are full of sublime joy and gladness.
Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti.	When they hear that, they apply their minds to that end.
Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya.	That is for their lasting welfare and happiness.

68.3 - (This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
aññāya saṇṭhahī’ti.	he was enlightened.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That’s how a monk lives at ease.
Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.	with the ending of the five lower fetters, he’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … pe … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That too is how a monk lives at ease.
Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … pe … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That too is how a monk lives at ease.
Idhānuruddhā, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo bhikkhu kālaṅkato;	‘The monk named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.	with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … pe … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that monk’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.	That too is how a monk lives at ease.

68.4 - (nuns: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
aññāya saṇṭhahī’ti.	she was enlightened.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That’s how a nun lives at ease.
Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.	with the ending of the five lower fetters, she’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … pe … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That too is how a nun lives at ease.
Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … pe … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That too is how a nun lives at ease.
Idhānuruddhā, bhikkhunī suṇāti:	Take a nun who hears this:
‘itthannāmā bhikkhunī kālaṅkatā;	‘The nun named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.	with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that nun’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.	That too is how a nun lives at ease.

68.5 - (layman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

Idhānuruddhā, upāsako suṇāti:	Take a layman who hears this:
‘itthannāmo upāsako kālaṅkato;	‘The layman named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.	with the ending of the five lower fetters, he’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo so āyasmā ahosi itipi, evaṃpañño so āyasmā ahosi itipi, evaṃvihārī so āyasmā ahosi itipi, evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.	That’s how a layman lives at ease.
Idhānuruddhā, upāsako suṇāti:	Take a layman who hears this:
‘itthannāmo upāsako kālaṅkato;	‘The layman named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.	That too is how a layman lives at ease.
Idhānuruddhā, upāsako suṇāti:	Take a layman who hears this:
‘itthannāmo upāsako kālaṅkato;	‘The layman named so-and-so has passed away.
so bhagavatā byākato—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.	with the ending of three fetters he’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā:	And he’s either seen for himself, or heard from someone else, that that venerable
‘evaṃsīlo so āyasmā ahosi itipi, evaṃdhammo … evaṃpañño … evaṃvihārī … evaṃvimutto so āyasmā ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.	Recollecting that layman’s faith, ethics, learning, generosity, and wisdom, he applies his mind to that end.
Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.	That too is how a layman lives at ease.

68.6 - (laywoman: This is the 7sb awakening factor sequence, and phāsu-vihara is code phrase for 4 jhānas)

Idhānuruddhā, upāsikā suṇāti:	Take a laywoman who hears this:
‘itthannāmā upāsikā kālaṅkatā;	‘The laywoman named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.	with the ending of the five lower fetters, she’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.	That’s how a laywoman lives at ease.
Idhānuruddhā, upāsikā suṇāti:	Take a laywoman who hears this:
‘itthannāmā upāsikā kālaṅkatā;	‘The laywoman named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā … evaṃpaññā … evaṃvihārinī … evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.	That too is how a laywoman lives at ease.
Idhānuruddhā, upāsikā suṇāti:	Take a laywoman who hears this:
‘itthannāmā upāsikā kālaṅkatā;	‘The laywoman named so-and-so has passed away.
sā bhagavatā byākatā—	The Buddha has declared that,
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.	with the ending of three fetters she’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā:	And she’s either seen for herself, or heard from someone else, that that sister
‘evaṃsīlā sā bhaginī ahosi itipi, evaṃdhammā sā bhaginī ahosi itipi, evaṃpaññā sā bhaginī ahosi itipi, evaṃvihārinī sā bhaginī ahosi itipi, evaṃvimuttā sā bhaginī ahosi itipī’ti.	had such ethics, such qualities, such wisdom, such meditation, or such freedom.
Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.	Recollecting that laywoman’s faith, ethics, learning, generosity, and wisdom, she applies her mind to that end.
Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.	That too is how a laywoman lives at ease.
Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ na janalapanatthaṃ na lābhasakkārasilokānisaṃsatthaṃ na ‘iti maṃ jano jānātū’ti sāvake abbhatīte kālaṅkate upapattīsu byākaroti:	So it’s not for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor thinking, ‘So let people know about me!’ that the Realized One declares the rebirth of his disciples who have passed away:
‘asu amutra upapanno, asu amutra upapanno’ti.	‘This one is reborn here, while that one is reborn there.’
Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.	Rather, there are respectable persons of faith who are full of joy and gladness.
Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti.	When they hear that, they apply their minds to that end.
Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā”ti.	That is for their lasting welfare and happiness.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Anuruddha and friends were happy with what the Buddha said.

(end of sutta⏹️)

69 – MN 69 Goliyāni: With Gulissāni

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṃghamajjhe osaṭo hoti kenacideva karaṇīyena.	Now at that time a wilderness monk of lax behavior named Gulissāni had come down to the midst of the Saṅgha on some business.

69.0 - (Sariputta is giving the talk, not the Buddha)

Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi:

There Venerable Sāriputta spoke to the monks about Gulissāni:

69.1 - (should have respect and reverence for his spiritual companions)

“Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.	“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. (1)	That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.

69.2 - (should be careful where he sits)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena āsanakusalena bhavitabbaṃ:	A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking:
‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti.	‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena āsanakusalena bhavitabbaṃ. (2)	That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits.

69.3 - (should know even the supplementary regulations)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena ābhisamācārikopi dhammo jānitabbo.	A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena ābhisamācārikopi dhammo jānitabbo. (3)	That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.

69.4 - (shouldn’t enter the village too early or return too late in the day)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ.	A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro.	If he does so, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ. (4)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.

69.5 - (shouldn’t socialize with families before or after the meal)

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.	A wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro.	If he does so, there’ll be some who say:
‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti—	‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. (5)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.

69.6 - (shouldn’t be restless and fickle)

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.	A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro.	If he is, there’ll be some who say:
‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti—	‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. (6)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.

69.7 - (shouldn’t be gossipy and loose-tongued)

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.	A wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro.	If he is, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s gossipy and loose-tongued?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. (7)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.

69.8 - (should be easy to admonish, with good friends)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.	A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro.	If he’s hard to admonish, with bad friends, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena suvacena bhavitabbaṃ kalyāṇamittena. (8)	That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.

69.9 - (should guard the sense doors)

Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ.	A wilderness monk should guard the sense doors.
Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ. (9)	That’s why a wilderness monk should guard the sense doors.

69.10 - (monk should eat in moderation)

Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ.	A wilderness monk should eat in moderation.
Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ. (10)	That’s why a wilderness monk should eat in moderation.

69.11 - (monk should be committed to wakefulness)

Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.	A wilderness monk should be committed to wakefulness.
Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. (11)	That’s why a wilderness monk should be committed to wakefulness.

69.12 - (should have aroused-vigor)

Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ.	A wilderness monk should be energetic.
Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā āraddha-vīriyena bhavitabbaṃ. (12)	That’s why a wilderness monk should have aroused-vigor.

69.13 - (should be rememberful [of Dharma])

Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.	A wilderness monk should be rememberful.
Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not rememberful?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. (13)	That’s why a wilderness monk should be rememberful [of Dharma].

69.14 - (monk should have undistractible-lucidity)

Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ.	A wilderness monk should have undistractible-lucidity.
Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have undistractible-lucidity?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ. (14)	That’s why a wilderness monk should have undistractible-lucidity.

69.15 - (a wilderness monk should be wise)

Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ.	A wilderness monk should be wise.
Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not wise?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ. (15)	That’s why a wilderness monk should be wise.

69.16 - (should make an effort to learn the higher Dharma and higher training)

Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.	A wilderness monk should make an effort to learn the teaching and training.
Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro.	There are those who will question a wilderness monk about the teaching and training.
Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the teaching and training?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. (16)	That’s why a wilderness monk should make an effort to learn the higher Dharma and higher training.

69.17 - (to realize the peaceful liberations that are formless, transcending form)

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.	A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.
Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro.	There are those who will question a wilderness monk regarding the formless liberations.
Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the formless liberations?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (17)	That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

69.18 - (to realize the superhuman state )

Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo.	A wilderness monk should practice meditation to realize the superhuman state.
Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro.	There are those who will question a wilderness monk about the superhuman state.
Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t know the goal for which he went forth?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. (18)	That’s why a wilderness monk should practice meditation to realize the superhuman state.”
Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him:
“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti?	“Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live in the neighborhood of a village as well?”
“Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti.	“Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live in the neighborhood of a village.”

MN 69 commentary

Theravada cmy. On arupa

MN 69 reference to a-rūpa

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

Te. Cmy. Glosses

	(B. Dhammanando paraphrase trans.)
♦ "āruppā" ti	“formless” (gloss:)
ettāvatā aṭṭhapi samāpattiyo vuttā honti.	"Though the Buddha mentions only the āruppas, all of the eight samāpattis should be understood as included/implied.
tā pana sabbena sabbaṃ asakkontena sattasupi yogo karaṇīyo, chasupi ... pe ... pañcasupi.	However, if a bhikkhu isn’t able to attain all eight, then he should strive for seven or six or five… etc.
sabbantimena paricchedena ekaṃ kasiṇe parikammakammaṭṭhānaṃ paguṇaṃ katvā ādāya vicaritabbaṃ, ettakaṃ vinā na vaṭṭati.	At the bare minimum he should so conduct himself that he becomes proficient in at least one kasiṇa meditation. It would be improper for him not to do at least this much."

Theravada subcommentary explains further

	(B. Yuttadhammo trans.)
Āruppāti iminā catassopi arūpasamāpattiyo gahitā, tā pana catūhi rūpasamāpattīhi vinā na sampajjantīti āha –	In regards to "āruppa": by these ones, all four immaterial attainments are taken, but they do not attain without the four material attainments,
‘‘āruppāti ettāvatā aṭṭhapi samāpattiyo vuttā hontī’ ’ti.	thus it was said, "āruppa was said referring to the extent of the eight attainments".

B. Dhammanando explains ‘ettavata’

https://notesonthedhamma.blogspot.com/2020/10/translate-this-line-from-mn-69.html
frank k wrote: ↑Sun Oct 11, 2020 7:47 am
So what the Theravada commentary is saying, wrongly, is that the four jhanas are a-rūpa (since 4 jhanas are part of the 8 attainments).
Ven. Responds:
No. If the commentator had meant that, he would merely have said:
_Āruppā_ti aṭṭha samāpattiyo.
As it is, you're overlooking the word ettāvatā:
Ettāvatā: by just so much, with this much; to such an extent; so far, to that extent; thus.
(Margaret Cone's dictionary)
and the word api, ("also").
The combination of the two words is often used by the commentators when they want to say that some statement is to be understood as allusive or implicative: "Though the Buddha mentioned only X, we should understand Y and Z to be included too."

a-rūpa and āruppa

With regard to word-formation, arūpa is formed by adding the negative prefix a- to rūpa.
Āruppa is formed by adding the suffix -ṇya to arūp, leading to assimilation (p + -ṇya = pp) and stem-vowel lengthening.
It's analogous to how sāmaññā ("the state of an ascetic") is formed from samaṇa ("ascetic").
With regard to meaning, āruppa is a more specialised term, used to refer to either
(1) meditation subjects that lead to arūpāvacarajjhāna;
(2) the arūpāvacarajjhānas themselves; or
(3) the vipāka that comes from developing arūpāvacarajjhāna, i.e., formless planes of existence.
Arūpa includes all of these too, but a dozen other things besides.
Āruppa (adj.) [fr. arūpa as ā (= a2) -- *rūpya] formless, incorporeal; nt. formless existence D iii.275; M i.410 cp. 472; iii.163; S i.131 (˚ṭṭhāyin); ii.123; A iv.316 It 61; Sn 754; J i.406; Dhs 1385 (cp. trsl. 57); Vism 338; DA i.224; SnA 488, 508; Sdhp 5, 10; the four Vism iii, 326 sq.
The PED seems to have a typo. Āruppa is a noun, not an adjective.
frank k wrote: ↑Sun Oct 11, 2020 7:47 am
The subcommentary for MN 69 says:
[...]
That seems to be correcting the commentary, saying that it's only the four a-arupa attainments that are meant, and not the 4 rupa attainments. Then it mentions there are ten-fold kasinas.
I don't understand what it says about parikkama ...
Can someone confirm I'm translating correctly for subcmy?
Cūḷa Dhammapāla isn't correcting Buddhaghosa. The gist of his first sentence is that Buddhaghosa says what he does because there's no divorcing the attainment of the arūpasamāpattis from that of the rūpasamāpattis. The rest is just saying at length what Buddhaghosa said in brief.

70 - MN 70 Kīṭāgiri: (name of place)

(--ERROR SUTREF-- translation by frankk‍ 2022-05, derived from B. Sujato‍ 2018-12)

70.1 - (Buddha says not eating in the evening is great for health)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kāsīs together with a large Saṅgha of monks.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“ahaṃ kho, bhikkhave, aññatreva rattibhojanā bhuñjāmi.	“monks, I abstain from eating at night.
Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.
Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari.	Then the Buddha, traveling stage by stage in the land of the Kāsīs, arrived at a town of the Kāsīs named Kīṭāgiri,
Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.	and stayed there.
Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti.	Now at that time the monks who followed Assaji and Punabbasuka were residing at Kīṭāgiri.
Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ:	Then several monks went up to them and said:
“bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca.	“Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha.
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.”

70.2 - (some monks say eating whenever they want is great for health)

Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ:	When they said this, the monks who followed Assaji and Punabbasuka said to them:
“mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.	“Reverends, we eat in the evening, the morning, and at the wrong time of day.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?	Why should we give up what we see in the present to chase after what takes time?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle”ti.	We shall eat in the evening, the morning, and at the wrong time of day.”
Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Since those monks were unable to convince the monks who were followers of Assaji and Punabbasuka, they approached the Buddha, bowed, sat down to one side, and told him what had happened. Then they said:
“idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha:
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca;
aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.
Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ:
‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti.
Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi:	“Please, monk, in my name tell the monks who follow Assaji and Punabbasuka that
‘satthā āyasmante āmantetī’”ti.	the teacher summons them.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca:	“Yes, sir,” that monk replied. He went to those monks and said:
“satthā āyasmante āmantetī”ti.	“Venerables, the teacher summons you.”
“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca:	“Yes, reverend,” those monks replied. They went to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ:	“Is it really true, monks, that several monks went to you and said:
‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṃgho ca.	‘Reverends, the Buddha abstains from eating at night, and so does the monk Saṅgha.
Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, they find that they’re healthy and well, nimble, strong, and living comfortably.
Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha.	You too should abstain from eating at night.
Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.	Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’
Evaṃ vutte, kira, bhikkhave, tumhe te bhikkhū evaṃ avacuttha:	When they said this, did you really say to them:
‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle.	‘Reverends, we eat in the evening, the morning, and at the wrong time of day.
Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.	Doing so, we find that we’re healthy and well, nimble, strong, and living comfortably.
Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma?	Why should we give up what we see in the present to chase after what takes time?
Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’”ti.	We shall eat in the evening, the morning, and at the wrong time of day.’”
“Evaṃ, bhante”.	“Yes, sir.”

70.3 - (I’ve never taught that by experiencing any kind of sensation, unskillful Dharmas will only decline)

“Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?	“monks, have you ever known me to teach the Dhamma like this: no matter what this individual experiences—pleasurable, painful, or neutral—their unskillful Dharmas decline and their skillful Dharmas grow?”
“No hetaṃ, bhante”.	“No, sir.”

70.4 - (I’ve taught that by experiencing certain kinds of sensation, unskillful Dharmas will decline)

“Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha	“Haven’t you known me to teach the Dhamma like this:
idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.
idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti,	But when someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.
idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.
idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti,	But when someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.
idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,	When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.
idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti?	But when someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow’?”
“Evaṃ, bhante”.	“Yes, sir.”

(1. Type of pleasant sensation that causes unskillful Dharmas to grow )

“Sādhu, bhikkhave.	“Good, monks!
Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti,	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.’
evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of pleasant sensation’?”
“No hetaṃ, bhante”.	“No, sir.”
“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of pleasant sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of pleasant sensation.’

(2. Type of pleasant sensation that causes unskillful Dharmas to decline )

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of pleasant sensation’?”
“No hetaṃ, bhante”.	“No, sir.”
“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of pleasant sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of pleasant sensation.’

(3. Type of painful sensation that causes unskillful Dharmas to grow )

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ;	‘When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of painful sensation’?”
“No hetaṃ, bhante”.	“No, sir.”
“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of painful sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of painful sensation.’

(4. Type of painful sensation that causes unskillful Dharmas to decline )

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of painful sensation’?”
“No hetaṃ, bhante”.	“No, sir.”
“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of painful sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of painful sensation.’

(5. Type of neutral sensation that causes unskillful Dharmas to grow )

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ;	‘When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should give up this kind of neutral sensation’?”
“No hetaṃ, bhante”.	“No, sir.”
“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi.	‘When someone feels this kind of neutral sensation, unskillful Dharmas grow and skillful Dharmas decline.’ Since this is so, that’s why I say: ‘You should give up this kind of neutral sensation.’

(6. Type of neutral sensation that causes unskillful Dharmas to decline )

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya:	Now, suppose I hadn’t known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ;	‘When someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow.’
api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti?	Not knowing this, would it be appropriate for me to say: ‘You should enter and remain in that kind of neutral sensation’?”
“No hetaṃ, bhante”.	“No, sir.”
“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya:	“But I have known, seen, understood, realized, and experienced this with wisdom:
‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.	‘When someone feels that kind of neutral sensation, unskillful Dharmas decline and skillful Dharmas grow.’ Since this is so, that’s why I say: ‘You should enter and remain in that kind of neutral sensation.’

70.5 - (Assiduous monks and negligence)

Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi;	monks, I don’t say that all these monks still have work to do with assiduity.
na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.	Nor do I say that all these monks have no work to do with assiduity.
Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.	I say that monks don’t have work to do with assiduity if they are perfected, with asinine-inclinations ended, having completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and become rightly freed through enlightenment.
Taṃ kissa hetu?	Why is that?
Kataṃ tesaṃ appamādena.	They’ve done their work with assiduity.
Abhabbā te pamajjituṃ.	They’re incapable of being negligent.
Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi.	I say that monks still have work to do with assiduity if they are trainees, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.	Seeing this fruit of assiduity for those monks, I say that they still have work to do with assiduity.

70.7 - (7 types of awakened people in the world)

Sattime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	monks, these seven people are found in the world.
Katame satta?	What seven?
Ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.	One freed both ways, one freed by wisdom, an eyewitness, one attained to view, one freed by justifiable-trust, a follower of the Dharmas, and a follower by justifiable-trust.

70.7.1 - (freed both ways )

Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto?	And what person is freed both ways?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati paññāya cassa disvā āsavā parikkhīṇā honti.	It’s a person who has an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, their asinine-inclinations have come to an end.
Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto	This person is called freed both ways.
imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.	And I say that this monk has no work to do with assiduity.
Taṃ kissa hetu?	Why is that?
Kataṃ tassa appamādena.	They’ve done their work with assiduity.
Abhabbo so pamajjituṃ. (1)	They’re incapable of being negligent.

70.7.2 - (freed by wisdom )

Katamo ca, bhikkhave, puggalo paññāvimutto?	And what person is freed by wisdom?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti.	It’s a person who does not have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, their asinine-inclinations have come to an end.
Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto.	This person is called freed by wisdom.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi.	I say that this monk has no work to do with assiduity.
Taṃ kissa hetu?	Why is that?
Kataṃ tassa appamādena.	They’ve done their work with assiduity.
Abhabbo so pamajjituṃ. (2)	They’re incapable of being negligent.

70.7.3 - (eyewitness)

Katamo ca, bhikkhave, puggalo kāyasakkhi?	And what person is an eyewitness?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti.	It’s a person who has an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. And, having seen with wisdom, some of their asinine-inclinations have come to an end.
Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi.	This person is called an eyewitness.
Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (3)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

70.7.4 - (attained to view)

Katamo ca, bhikkhave, puggalo diṭṭhippatto?	And what person is attained to view?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā.	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they have clearly seen and clearly contemplated with wisdom The Dharma and training proclaimed by the Realized One.
Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto.	This person is called attained to view.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (4)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

70.7.5 - (freed by justifiable-trust)

Katamo ca, bhikkhave, puggalo saddhāvimutto.	And what person is freed by justifiable-trust?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā.	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And their justifiable-trust is settled, rooted, and planted in the Realized One.
Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto.	This person is called freed by justifiable-trust.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (5)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

70.7.6 - (Follower of the Dharma )

Katamo ca, bhikkhave, puggalo dhammānusārī?	And what person is a follower of the Dharma?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ—	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they accept the Dharmas proclaimed by the Realized One after jhāna meditating on them with a degree of wisdom. And they possess the following dharmas:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of justifiable-trust, energy, remembering, undistractible-lucidity, and wisdom.
Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī.	This person is called a follower of the Dharmas.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (6)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

70.7.7 - (follower by justifiable-trust )

Katamo ca, bhikkhave, puggalo saddhānusārī?	And what person is a follower by justifiable-trust?
Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ—	It’s a person who doesn’t have an eyewitness meditative experience of the peaceful liberations that are formless, transcending form. Nevertheless, having seen with wisdom, some of their asinine-inclinations have come to an end. And they have a degree of justifiable-trust and love for the Realized One. And they possess the following Dharmas:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	the faculties of justifiable-trust, energy, remembering, undistractible-lucidity, and wisdom.
Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī.	This person is called a follower by justifiable-trust.
Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi.	I say that this monk also still has work to do with assiduity.
Taṃ kissa hetu?	Why is that? Thinking:
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno—	‘Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties.
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti.	Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi. (7)	Seeing this fruit of assiduity for this monk, I say that they still have work to do with assiduity.

70.8 - (Buddha’s 12 step program: gradual training, progress, and practice)

Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi;	monks, I don’t say that enlightenment is achieved right away.
api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.	Rather, enlightenment is achieved by gradual training, progress, and practice.
Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?	And how is enlightenment achieved by gradual training, progress, and practice?
Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca naṃ ativijjha passati.	It’s when someone in whom justifiable-trust has arisen approaches a teacher. They pay homage, lend an ear, hear the Dharmas, remember the Dharmas, equanimously-observe their meaning, and accept them after jhāna meditating. Then enthusiasm springs up; they make an effort, scrutinize, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.
Sāpi nāma, bhikkhave, saddhā nāhosi;	monks, there has not been that justifiable-trust,
tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi;	that approaching,
sāpi nāma, bhikkhave, payirupāsanā nāhosi;	that paying homage,
tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi;	that listening,
tampi nāma, bhikkhave, dhammassavanaṃ nāhosi;	that hearing the Dharmas,
sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;	that remembering the Dharmas,
sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;	that equanimous-observation of their meaning,
sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;	that acceptance after jhāna meditation on those Dharmas [with third jhāna or higher],
sopi nāma, bhikkhave, chando nāhosi;	that enthusiasm,
sopi nāma, bhikkhave, ussāho nāhosi;	that making an effort,
sāpi nāma, bhikkhave, tulanā nāhosi;	that scrutiny,
tampi nāma, bhikkhave, padhānaṃ nāhosi.	or that striving.
Vippaṭipannāttha, bhikkhave, micchāpaṭipannāttha, bhikkhave.	You’ve lost the way, monks! You’re practicing the wrong way!
Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.	Just how far have these foolish people strayed from this Dharma and training!

70.9 - (exposition in four parts, which a sensible person would quickly understand)

Atthi, bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya.	There is an exposition in four parts, which a sensible person would quickly understand when it is recited.
Uddisissāmi vo, bhikkhave, ājānissatha me tan”ti?	I shall recite it for you, monks. Try to understand it.”
“Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro”ti?	“Sir, who are we to be counted alongside those who understand The Dharma?”
“Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti:	“Even with a teacher who values material things, is an heir in material things, who lives caught up in material things, you wouldn’t get into such haggling:
‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati.	‘If we get this, we’ll do that. If we don’t get this, we won’t do it.’ What then of the Realized One, who lives utterly detached from material things?
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:	For an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions, this is in line with The Dharma:

(1. ‘The Buddha is my Teacher, I am his disciple. )

‘satthā bhagavā, sāvakohamasmi;

‘The Buddha is my Teacher, I am his disciple.

(2. The Buddha knows, I do not know.’ )

jānāti bhagavā, nāhaṃ jānāmī’ti.

The Buddha knows, I do not know.’

(3. the Teacher’s instructions are nourishing and nutritious. )

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ satthusāsanaṃ hoti ojavantaṃ.

For an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions, the Teacher’s instructions are nourishing and nutritious.

(4. ‘Gladly, let only skin, sinews, and bones remain! )

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti:	For an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions, this is in line with The Dharma:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.	‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not relax my energy until I have achieved what is possible by manly strength, energy, and vigor.’
Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ—	an justifiable-trust disciple who is practicing to fathom the Teacher’s instructions can expect one of two results:
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	enlightenment in the present life, or if there’s something left over, non-return.”
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⏹️)

71 – MN 71 Te-vijja-vaccha: To Vacchagotta on the Three Knowledges

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati.	Now at that time the wanderer Vacchagotta was residing in the Single Lotus Monastery of the wanderers.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“atippago kho tāva vesāliyaṃ piṇḍāya carituṃ;	“It’s too early to wander for alms in Vesālī.
yannūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Vacchagotta at the Single Lotus Monastery?”
Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami.	So that’s what he did.
Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ.	Vacchagotta saw the Buddha coming off in the distance,
Disvāna bhagavantaṃ etadavoca:	and said to him:

71.1 - (Vacchagotta asked Buddha if he is continuously omniscient)

“Etu kho, bhante, bhagavā.	“Come, Blessed One!
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Vacchagotta took a low seat and sat to one side.
Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	Then Vacchagotta said to the Buddha:
“sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti,	‘The ascetic Gotama claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”’
Ye te, bhante, evamāhaṃsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

71.2 - (Buddha said he is not omniscient in that way)

“Ye te, vaccha, evamāhaṃsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā”ti.	“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
“Kathaṃ byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?	“So how should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”

71.3 - (he frames in terms of te-vijja 3 higher knowledges 6ab ⚡☸)

“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya.	“‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi,	For, Vaccha, whenever I want, I recollect my many kinds of past lives.
seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. I remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollect my many kinds of past lives, with features and details.
Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāmi.	And whenever I want, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds.
Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.	And I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.
‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti.	‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.”

71.4 - (Buddha says there are no lay people arahants)

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Vacchagotta said to the Buddha:
“atthi nu kho, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti?	“Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?”
“Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti.	“No, Vaccha.”

71.5 - (but way more than 500 laypeople reborn in heaven)

“Atthi pana, bho gotama, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago”ti?	“But are there any laypeople who, without giving up the fetter of lay life, go to heaven when the body breaks up?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā”ti.	“There’s not just one hundred laypeople, Vaccha, or two or three or four or five hundred, but many more than that who, without giving up the fetter of lay life, go to heaven when the body breaks up.”
“Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti?	“Master Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?”
“Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti.	“No, Vaccha.”

71.6 - (only 1 Ājīvaka ascetics in 91 aeons who went to heaven)

“Atthi pana, bho gotama, koci ājīvako kāyassa bhedā saggūpago”ti?	“But are there any Ājīvaka ascetics who go to heaven when the body breaks up?”
“Ito kho so, vaccha, ekanavuto kappo yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena;	“Vaccha, when I recollect the past ninety-one eons, I can’t find any Ājīvaka ascetics who have gone to heaven, except one;
sopāsi kammavādī kiriyavādī”ti.	and he taught the efficacy of deeds and action.”
“Evaṃ sante, bho gotama, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī”ti?	“In that case, Master Gotama, the sectarian tenets are empty even of the chance to go to heaven.”
“Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī”ti.	“Yes, Vaccha, the sectarian tenets are empty even of the chance to go to heaven.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.	Satisfied, the wanderer Vacchagotta was happy with what the Buddha said.

(end of sutta⏹️)

72 – MN 72 Aggi-vaccha: With Vacchagotta on Fire

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

72.1 - (Vacchagotta asked Buddha metaphysical questions)

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

72.2 - (Buddha avoids all 10 of those speculative views)

“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññanti—	“Master Gotama, when asked these ten questions, you say: ‘That’s not my view.’
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
sassato loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
asassato loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, antavā loko, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
antavā loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ pana, bho gotama, anantavā loko, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
anantavā loko, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ pana, bho gotama, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’ti vadesi.
‘Kiṃ nu kho, bho gotama, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti—
evaṃdiṭṭhi bhavaṃ gotamo’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi—
hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.

72.3 - (Buddha says thickets of views are suffering and don’t lead to nirvana )

Kiṃ pana bho gotamo ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato”ti?	Seeing what drawback do you avoid all these convictions?”
“‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	“Each of these ten convictions is the thicket of views, the desert of views, the trick of views, the evasiveness of views, the fetter of views. They’re beset with anguish, distress, and fever. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
‘Asassato loko’ti kho, vaccha … pe …
‘antavā loko’ti kho, vaccha … pe …
‘anantavā loko’ti kho, vaccha … pe …
‘taṃ jīvaṃ taṃ sarīran’ti kho, vaccha … pe …
‘aññaṃ jīvaṃ aññaṃ sarīran’ti kho, vaccha … pe …
‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha … pe …
‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha … pe …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato”ti.	Seeing this drawback I avoid all these convictions.”

72.4 - (instead he sees rise and fall of aggregates)

“Atthi pana bhoto gotamassa kiñci diṭṭhigatan”ti?	“But does Master Gotama have any convictions at all?”
“Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa.	“The Realized One has done away with convictions.
Diṭṭhañhetaṃ, vaccha, tathāgatena:	For the Realized One has seen:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;	Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;	Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;	Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṅkāramamaṅkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.	That’s why the Realized One is freed with the ending, fading away, cessation, giving up, and letting go of all conceivings, all worries, and all ego, possessiveness, or underlying tendency to conceit, I say.”

72.5 - (Vacchagotta asks if arahants get reborn)

“Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī”ti?	“But Master Gotama, when a monk’s mind is freed like this, where are they reborn?”
“Upapajjatīti kho, vaccha, na upeti”.	“‘They’re reborn’ doesn’t apply, Vaccha.”
“Tena hi, bho gotama, na upapajjatī”ti?	“Well then, are they not reborn?”
“Na upapajjatīti kho, vaccha, na upeti”.	“‘They’re not reborn’ doesn’t apply, Vaccha.”
“Tena hi, bho gotama, upapajjati ca na ca upapajjatī”ti?	“Well then, are they both reborn and not reborn?”
“Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”.	“‘They’re both reborn and not reborn’ doesn’t apply, Vaccha.”
“Tena hi, bho gotama, neva upapajjati na na upapajjatī”ti?	“Well then, are they neither reborn nor not reborn?”
“Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.	“‘They’re neither reborn nor not reborn’ doesn’t apply, Vaccha.”
“‘Evaṃ vimuttacitto pana, bho gotama, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi.	“Master Gotama, when asked all these questions, you say: ‘It doesn’t apply.’
‘Tena hi, bho gotama, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi.
‘Tena hi, bho gotama, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi.
‘Tena hi, bho gotama, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi.
Etthāhaṃ, bho gotama, aññāṇamāpādiṃ, ettha sammohamāpādiṃ.	I fail to understand this point, Master Gotama; I’ve fallen into confusion.
Yāpi me esā bhoto gotamassa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti.	And I’ve now lost even the degree of clarity I had from previous discussion with Master Gotama.”

72.6 - (Buddha uses simile of fire ↔ arahants not getting reborn)

“Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya.	“No wonder you don’t understand, Vaccha, no wonder you’re confused.
Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	For this principle is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena.	It’s hard for you to understand, since you have a different view, creed, belief, practice, and tradition.
Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi.	Well then, Vaccha, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, vaccha,	What do you think, Vaccha?
sace te purato aggi jaleyya, jāneyyāsi tvaṃ:	Suppose a fire was burning in front of you. Would you know:
‘ayaṃ me purato aggi jalatī’”ti?	‘This fire is burning in front of me’?”
“Sace me, bho gotama, purato aggi jaleyya, jāneyyāhaṃ:	“Yes, I would, Master Gotama.”
‘ayaṃ me purato aggi jalatī’”ti.
“Sace pana taṃ, vaccha, evaṃ puccheyya:	“But Vaccha, suppose they were to ask you:
‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī”ti?	‘This fire burning in front of you: what does it depend on to burn?’ How would you answer?”
“Sace maṃ, bho gotama, evaṃ puccheyya:
‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho gotama, evaṃ byākareyyaṃ:	“I would answer like this:
‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’”ti.	‘This fire burning in front of me burns in dependence on grass and logs as fuel.’”
“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ:	“Suppose that fire burning in front of you was nirvana'd. Would you know:
‘ayaṃ me purato aggi nibbuto’”ti?	‘This fire in front of me is nirvana'd’?”
“Sace me, bho gotama, purato so aggi nibbāyeyya, jāneyyāhaṃ:	“Yes, I would, Master Gotama.”
‘ayaṃ me purato aggi nibbuto’”ti.
“Sace pana taṃ, vaccha, evaṃ puccheyya:	“But Vaccha, suppose they were to ask you:
‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato—	‘This fire in front of you that is nirvana'd: in what direction did it go—
puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī”ti?	east, south, west, or north?’ How would you answer?”
“Na upeti, bho gotama, yañhi so, bho gotama, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbutotveva saṅkhyaṃ gacchatī”ti.	“It doesn’t apply, Master Gotama. The fire depended on grass and logs as fuel. When that runs out, and no more fuel is added, the fire is reckoned to have become nirvana'd due to lack of fuel.”
“Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.	“In the same way, Vaccha, any form by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Rūpasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—	A Realized One is freed from reckoning in terms of form. They’re deep, immeasurable, and hard to fathom,
seyyathāpi mahāsamuddo.	like the ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.	‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.
Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	Any feeling …
Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	perception …
Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	co-doings …
Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—
seyyathāpi mahāsamuddo.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.
Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.	consciousness by which a Realized One might be described has been cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho—	A Realized One is freed from reckoning in terms of consciousness. They’re deep, immeasurable, and hard to fathom,
seyyathāpi mahāsamuddo.	like the ocean.
Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upetī”ti.	‘They’re reborn’, ‘they’re not reborn’, ‘they’re both reborn and not reborn’, ‘they’re neither reborn nor not reborn’—none of these apply.”

72.7 - (Vacchagotta compares sangha to heartwood of tree)

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Vacchagotta said to the Buddha:
“seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre mahāsālarukkho.	“Master Gotama, suppose there was a large sal tree not far from a town or village.
Tassa aniccatā sākhāpalāsā palujjeyyuṃ, tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ;	And because it’s impermanent, its branches and foliage, bark and shoots, and softwood would fall off.
so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito;	After some time it would be rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.
evameva bhoto gotamassa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ.	In the same way, Master Gotama’s dispensation is rid of branches and foliage, bark and shoots, and softwood, consisting purely of heartwood.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

(end of sutta⏹️)

73 – MN 73 Mahā-vaccha: Longer Discourse With Vacchagotta

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vacchagotta went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“dīgharattāhaṃ bhotā gotamena sahakathī.	“For a long time I have had discussions with Master Gotama.
Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū”ti.	Please teach me in brief what is skillful and what is unskillful.”
“Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ;	“Vaccha, I can teach you what is skillful and what is unskillful in brief or in detail.
api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi.	Still, let me do so in brief.
Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi.	“Yes, sir,” Vaccha replied.
Bhagavā etadavoca:	The Buddha said this:

73.1 - (in brief: skillful and unskillful)

“Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ;	“Greed is unskillful, contentment is skillful.
doso kho, vaccha, akusalaṃ, adoso kusalaṃ;	Hate is unskillful, love is skillful.
moho kho, vaccha, akusalaṃ, amoho kusalaṃ.	Delusion is unskillful, understanding is skillful.
Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.	So there are these three unskillful things and three that are skillful.
Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ;	Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view: these things are unskillful.
adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ;	Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, kind-heartedness, and right view: these things are skillful.
kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ;
musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ;
pisuṇā vācā kho, vaccha, akusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ;
pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ;
samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ;
abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ;
byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ;
micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ.
Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.	So there are these ten unskillful things and ten that are skillful.

73.2 - (many more than 500 monk disciples are arahants)

Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti.	When a monk has given up craving so it is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future, that monk is perfected. They’ve ended the defilements, 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 are rightly freed through enlightenment.”
“Tiṭṭhatu bhavaṃ gotamo.	“Leaving aside Master Gotama,
Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti?	is there even a single monk disciple of Master Gotama who 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?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	“There are not just one hundred such monks who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

73.3 - (many more than 500 nun disciples are arahants)

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū.	“Leaving aside Master Gotama and the monks,
Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti?	is there even a single nun disciple of Master Gotama who 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?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.	“There are not just one hundred such nuns who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

73.4 - (many more than 500 celibate laymen are nonreturners)

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo.	“Leaving aside Master Gotama, the monks, and the nuns,
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti?	is there even a single layman disciple of Master Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be nirvana'd there, not liable to return from that world?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti.	“There are not just one hundred such celibate laymen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

73.5 - (many more than 500 non celibate laymen are stream enterers)

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino.	“Leaving aside Master Gotama, the monks, the nuns, and the celibate laymen,
Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?	is there even a single layman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.	“There are not just one hundred such laymen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

73.6 - (many more than 500 celibate lay women are nonreturners)

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino.	“Leaving aside Master Gotama, the monks, the nuns, the celibate laymen, and the laymen enjoying sensual pleasures,
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti?	is there even a single laywoman disciple of Master Gotama—white-clothed and celibate—who, with the ending of the five lower fetters, is reborn spontaneously, to be nirvana'd there, not liable to return from that world?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti.	“There are not just one hundred such celibate laywomen who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

73.7 - (many more than 500 non celibate lay women are stream enterers)

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo.	“Leaving aside Master Gotama, the monks, the nuns, the celibate laymen, the laymen enjoying sensual pleasures, and the celibate laywomen,
Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti?	is there even a single laywoman disciple of Master Gotama—white-clothed, enjoying sensual pleasures, following instructions, and responding to advice—who has gone beyond doubt, got rid of indecision, and lives self-assured and independent of others regarding the Teacher’s instruction?”
“Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.	“There are not just one hundred such laywomen enjoying sensual pleasures who are my disciples, Vaccha, or two or three or four or five hundred, but many more than that.”

73.10 - (Vaccha declares Buddha’s brahmacariya is complete because validated by so many awakened disciples)

“Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu;	“If Master Gotama was the only one to succeed in this teaching, not any monks,
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.	then this spiritual path would be incomplete in that respect.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā;	But because both Master Gotama and monks have succeeded in this teaching,
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.	this spiritual path is complete in that respect.
Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu;	If Master Gotama and the monks were the only ones to succeed in this teaching, not any nuns …
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu;	celibate laymen …
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu;	laymen enjoying sensual pleasures …
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu;	celibate laywomen …
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā;
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.
Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu;	laywomen enjoying sensual pleasures,
evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena.	then this spiritual path would be incomplete in that respect.
Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā;	But because Master Gotama, monks, nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, and laywomen enjoying sensual pleasures have all succeeded in this teaching,
evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.	this spiritual path is complete in that respect.

73.11 - (Vaccha requests ordination as monk)

Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati.	Just as the Ganges river slants, slopes, and inclines towards the ocean, and keeps pushing into the ocean, in the same way Master Gotama’s assembly—with both laypeople and renunciates—slants, slopes, and inclines towards nirvana, and keeps pushing into nirvana.
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! …
esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya;	“Vaccha, 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.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.	And the wanderer Vaccha received the going forth, the ordination in the Buddha’s presence.

73.12 - (Vaccha becomes sekha trainee after 2 weeks)

Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca:	Not long after his ordination, a fortnight later, Venerable Vacchagotta went to the Buddha, bowed, sat down to one side, and said to him:
“yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā;	“Sir, I’ve reached as far as possible with the knowledge and understanding of a trainee.
uttari ca me bhagavā dhammaṃ desetū”ti.	Please teach me further.”

73.13 - (developing samatha and vipassana leads to 6 higher knowledges 6ab ⚡☸)

“Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi—samathañca vipassanañca.	“Well then, Vaccha, further develop two things: serenity and discernment.
Ime kho te, vaccha, dve dhammā uttari bhāvitā—samatho ca vipassanā ca—anekadhātupaṭivedhāya saṃvattissanti.	When you have further developed these two things, they’ll lead to the penetration of many elements.
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,	‘May I wield the many kinds of psychic power: multiplying myself 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 my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (1)
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (2)	‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,	‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractified-&-lucidified in samādhi as “mind undistractified-&-lucidified in samādhi”, and mind not undistractified-&-lucidified in samādhi as “mind not undistractified-&-lucidified in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (3)
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe—amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,	‘May I 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. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (4)
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti,	‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane. (5)
So tvaṃ, vaccha, yāvadeva ākaṅkhissasi:	Whenever you want, you’ll be capable of realizing the following, in each and every case:
‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,	‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane”ti. (6)

73.14 - (Vaccha becomes arahant)

Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Venerable Vacchagotta approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Vacchagotta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.	And Venerable Vacchagotta became one of the perfected.
Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti.	Now at that time several monks were going to see the Buddha.
Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante.	Vacchagotta saw them coming off in the distance,
Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	went up to them, and said:
“handa kahaṃ pana tumhe āyasmanto gacchathā”ti?	“Hello venerables, where are you going?”
“Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā”ti.	“Reverend, we are going to see the Buddha.”
“Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha:	“Well then, reverends, in my name please bow with your head to the Buddha’s feet and say:
‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti—	‘Sir, the monk Vacchagotta bows with his head to your feet and says:
pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.	“I have served the Blessed One! I have served the Holy One!”’”
“Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ.	“Yes, reverend,” they replied.
Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then those monks went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti:	“Sir, the monk Vacchagotta bows with his head to your feet and says:
‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti.	‘I have served the Blessed One! I have served the Holy One!’”
“Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito:	“I’ve already comprehended Vacchagotta’s mind and understood that
‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti.	he has the three knowledges, and is very mighty and powerful.
Devatāpi me etamatthaṃ ārocesuṃ:	And deities also told me.”
‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti.
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⏹️)

74 – MN 74 Dīgha-nakha: with wanderer named ‘long nails’

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain in the Boar’s Cave.
Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Dīghanakha went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:

74.1 - (He has view of ‘I believe nothing’)

“ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:	“Master Gotama, this is my doctrine and view:
‘sabbaṃ me nakkhamatī’”ti.	‘I believe in nothing.’”

74.2 - (Buddha points out inherent contradiction in holding that view, but he still insists on it)

“Yāpi kho te esā, aggivessana, diṭṭhi:	“This view of yours, Aggivessana—
‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti?	do you believe in that?”
“Esā ce me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā”ti.	“If I believed in this view, Master Gotama, it wouldn’t make any difference, it wouldn’t make any difference!”
“Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu:	“Well, Aggivessana, there are many more in the world who say,
‘taṃpassa tādisameva, taṃpassa tādisamevā’ti.	‘It wouldn’t make any difference! It wouldn’t make any difference!’
Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti.	But they don’t give up that view, and they grasp another view.
Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu:	And there are a scant few in the world who say,
‘taṃpassa tādisameva, taṃpassa tādisamevā’ti.	‘It wouldn’t make any difference! It wouldn’t make any difference!’
Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti.	And they give up that view by not grasping another view.
Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘sabbaṃ me khamatī’ti;	‘I believe in everything.’
santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘sabbaṃ me nakkhamatī’ti;	‘I believe in nothing.’
santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti.	‘I believe in some things, and not in others.’

74.3 - (belief in everything Is worse than belief in nothing)

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘sabbaṃ me khamatī’ti	Regarding this, the view of the ascetics and brahmins who believe in everything
tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;	is close to greed, bondage, approving, attachment, and grasping.
tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘sabbaṃ me nakkhamatī’ti	The view of the ascetics and brahmins who believe in nothing
tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.	is far from greed, bondage, approving, attachment, and grasping.”
Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Dīghanakha said to the Buddha:
“ukkaṃseti me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti me bhavaṃ gotamo diṭṭhigatan”ti.	“Master Gotama commends my conviction! He recommends my conviction!”

74.4 - (regarding those who belief in somethings but not other things)

“Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Now, regarding the ascetics and brahmins who
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti.	believe in some things and not in others.
Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike;	Their view of what they believe in is close to greed, bondage, approving, attachment, and grasping.
yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike.	Their view of what they don’t believe in is far from greed, bondage, approving, attachment, and grasping.
Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	When it comes to the view of the ascetics and brahmins who
‘sabbaṃ me khamatī’ti	believe in everything,
tattha viññū puriso iti paṭisañcikkhati:	a sensible person reflects like this:
‘yā kho me ayaṃ diṭṭhi—	‘I have the view that
sabbaṃ me khamatīti,	I believe in everything.
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ—	Suppose I obstinately stick to this view and insist that:
idameva saccaṃ moghamaññanti;	“This is the only truth, other ideas are stupid.”
dvīhi me assa viggaho—	Then I’d argue with two people—
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me nakkhamatīti,	an ascetic or brahmin who believes in nothing,
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti—	and an ascetic or brahmin who believes in some things and not in others.
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.	And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.	So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.	That’s how those views are given up and let go.

74.5 - (regarding those who believe in nothing)

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	When it comes to the view of the ascetics and brahmins who
‘sabbaṃ me nakkhamatī’ti	believe in nothing,
tattha viññū puriso iti paṭisañcikkhati:	a sensible person reflects like this:
‘yā kho me ayaṃ diṭṭhi—	‘I have the view that
sabbaṃ me nakkhamatīti,	I believe in nothing.
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ—	Suppose I obstinately stick to this view and insist that:
idameva saccaṃ moghamaññanti;	“This is the only truth, other ideas are stupid.”
dvīhi me assa viggaho—	Then I’d argue with two people—
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me khamatīti,	an ascetic or brahmin who believes in everything,
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—ekaccaṃ me khamati ekaccaṃ me nakkhamatīti—	and an ascetic or brahmin who believes in some things and not in others.
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.	And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.	So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.	That’s how those views are given up and let go.

74.6 - (regarding those who belief in somethings but not other things)

Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	When it comes to the view of the ascetics and brahmins who
‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti	believe in some things and not in others,
tattha viññū puriso iti paṭisañcikkhati:	a sensible person reflects like this:
‘yā kho me ayaṃ diṭṭhi—	‘I have the view that
ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti,	I believe in some things and not in others.
imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ—	Suppose I obstinately stick to this view and insist that:
idameva saccaṃ moghamaññanti;	“This is the only truth, other ideas are stupid.”
dvīhi me assa viggaho—	Then I’d argue with two people—
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me khamatīti,	an ascetic or brahmin who believes in everything,
yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi—sabbaṃ me nakkhamatīti—	and an ascetic or brahmin who believes in nothing.
imehi assa dvīhi viggaho.
Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’.	And when there’s arguing, there’s quarreling; when there’s quarreling there’s anguish; and when there’s anguish there’s harm.’
Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati.	So, considering in themselves the potential for arguing, quarreling, anguish, and harm, they give up that view by not grasping another view.
Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.	That’s how those views are given up and let go.

74.7 - (the body is physical, made up of 4 elements)

Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo.	Aggivessana, this body 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. You should see it as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.	Doing so, you’ll give up desire, affection, and subservience to the body.

74.8 - (three kinds of vedana, you only sense one type at a time)

Tisso kho imā, aggivessana, vedanā—	There are these three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	pleasant, painful, and neutral.
Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;	At a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;
sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a pleasant feeling.
Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;	At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;
dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a painful feeling.
Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti;	At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;
adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a neutral feeling.
Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;	Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

74.9 - (non delight in vedana leads to arahant)

Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati;	Seeing this, a learned noble-one's-disciple grows disenchanted with pleasant, painful, and neutral feelings.
nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

74.10 - (an arahant doesn’t side with or fight with anyone)

Evaṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasan”ti.

A monk whose mind is freed like this doesn’t side with anyone or fight with anyone. They speak the language of the world without misapprehending it.”

74.11 - (Sariputta becomes an arahant listening to Buddha talk)

Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Sāriputta was standing behind the Buddha fanning him.
Atha kho āyasmato sāriputtassa etadahosi:	Then he thought:
“tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā”ti.	“It seems the Buddha speaks of giving up and letting go all these things through direct knowledge.”
Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci.	Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping.

74.12 - (Dighanakha becomes stream enterer hearing Buddha talk)

Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And the stainless, immaculate vision of the Dhamma arose in the wanderer Dīghanakha:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Dīghanakha 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:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

(end of sutta⏹️)

75 – MN 75 Māgaṇḍiya: (name of brahmin)

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

75.1 - (brahmins have conversation about Buddha)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma, on a grass mat in the fire chamber of a brahmin of the Bhāradvāja clan.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms.
Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.	He wandered for alms in Kammāsadamma. After the meal, on his return from alms-round, he went to a certain forest grove for the day’s meditation.
Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Having plunged deep into it, he sat at the root of a certain tree for the day’s meditation.
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami.	Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber.
Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ.	He saw the grass mat spread out there
Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca:	and asked the brahmin of the Bhāradvāja clan:
“kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ maññe”ti?	“Mister Bhāradvāja, who has this grass mat been spread out for? It looks like an ascetic’s bed.”
“Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito.	“There is the ascetic Gotama, a Sakyan, gone forth from a Sakyan family.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tassesā bhoto gotamassa seyyā paññattā”ti.	This bed has been spread for that Master Gotama.”

75.1.2 - (magandiya calls Buddha a ‘life destroyer’)

“Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma;	“Well, it’s a sad sight, Mister Bhāradvāja,
duddiṭṭhaṃ vata, bho bhāradvāja, addasāma.	a very sad sight indeed,
Ye mayaṃ tassa bhoto gotamassa bhūnahuno seyyaṃ addasāmā”ti.	to see a bed for Master Gotama, that life-destroyer!”
“Rakkhassetaṃ, māgaṇḍiya, vācaṃ;	“Be careful what you say, Māgaṇḍiya,
rakkhassetaṃ, māgaṇḍiya, vācaṃ.	be careful what you say.
Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti.	Many astute warrior-nobles, brahmins, householders, and ascetics are devoted to Master Gotama. They’ve been guided by him in the noble procedure, the skillful Dharma.”
“Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma:	“Even if I was to see Master Gotama face to face, Mister Bhāradvāja, I would say to his face:
‘bhūnahu samaṇo gotamo’ti.	‘The ascetic Gotama is a life-destroyer.’
Taṃ kissa hetu?	Why is that?
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”
“Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ samaṇassa gotamassā”ti.	“If you don’t mind, I’ll tell the ascetic Gotama about this.”
“Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā”ti.	“Don’t worry, Mister Bharadvāja. You may tell him exactly what I’ve said.”

75.2 - (Buddha overhears conversation with divine ear, while in jhāna retreat)

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.	With clairaudience that is purified and superhuman, the Buddha heard this discussion between the brahmin of the Bhāradvāja clan and the wanderer Māgaṇḍiya.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake.	Coming out of retreat, he went to the brahmin’s fire chamber and sat on the grass mat.
Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin of the Bhāradvāja clan went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:
“ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo”ti?	“Bhāradvāja, did you have a discussion with the wanderer Māgaṇḍiya about this grass mat?”
Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca:	When he said this, the brahmin said to the Buddha:
“etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā.	“I wanted to mention this very thing to Master Gotama,
Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī”ti.	but you brought it up before I had a chance.”

75.2.1 - (magandiya joins conversation to discuss ‘life destroying’)

Ayañca hi bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti.	But this conversation between the Buddha and the brahmin was left unfinished.
Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then as the wanderer Māgaṇḍiya was going for a walk he approached that fire chamber. He went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:
“Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ.	“Māgaṇḍiya, the eye likes sights, it loves them and enjoys them.
Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti.	That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:	Is that what you were referring to when you called me
‘bhūnahu samaṇo gotamo’”ti?	a life-destroyer?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:	“That’s exactly what I was referring to.
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?	Why is that?
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”
“Sotaṃ kho, māgaṇḍiya, saddārāmaṃ … pe …	“The ear likes sounds …
ghānaṃ kho, māgaṇḍiya gandhārāmaṃ …	The nose likes smells …
jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā.	The tongue likes tastes …
Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:
‘bhūnahu samaṇo gotamo’”ti?
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?
Evañhi no sutte ocaratī”ti.
“Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato … pe …	The body likes touches …
mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito.	The mind likes thoughts, it loves them and enjoys them.
So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti.	That’s been tamed, guarded, protected and restrained by the Realized One, and he teaches Dhamma for its restraint.
Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ:	Is that what you were referring to when you called me
‘bhūnahu samaṇo gotamo’”ti?	a life-destroyer?”
“Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ:	“That’s exactly what I was referring to.
‘bhūnahu samaṇo gotamo’ti.
Taṃ kissa hetu?	Why is that?
Evañhi no sutte ocaratī”ti.	Because that’s what it implies in a discourse of ours.”

75.2.2 - (Buddha talks about gratification, danger, escape, dispassion and peace, Magandiya approves)

“Taṃ kiṃ maññasi, māgaṇḍiya:	“What do you think, Māgaṇḍiya?
‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya.	Take someone who used to amuse themselves with sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sights, and having given up craving and dispelled passion for sights—they would live rid of thirst, their mind peaceful inside.
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?	What would you have to say to them, Māgaṇḍiya?”
“Na kiñci, bho gotama”.	“Nothing, Master Gotama.”
“Taṃ kiṃ maññasi, māgaṇḍiya:	“What do you think, Māgaṇḍiya?
‘idhekacco sotaviññeyyehi saddehi … pe …	Take someone who used to amuse themselves with sounds known by the ear …
ghānaviññeyyehi gandhehi …	smells known by the nose …
jivhāviññeyyehi rasehi …	tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of touches, and having given up craving and dispelled passion for touches—they would live rid of thirst, their mind peaceful inside.
Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti?	What would you have to say to them, Māgaṇḍiya?”
“Na kiñci, bho gotama”.	“Nothing, Master Gotama.”

75.2.3 - (Buddha’s previous luxurious 5kg pleasures in lay life)

“Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“Well, when I was still a layperson I used to amuse myself, supplied and provided with sights known by the eye … sounds known by the ear …
ghānaviññeyyehi gandhehi …	smells known by the nose …
jivhāviññeyyehi rasehi …	tastes known by the tongue …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ—	I had three stilt longhouses—
eko vassiko, eko hemantiko, eko gimhiko.	one for the rainy season, one for the winter, and one for the summer.
So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi.	I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.	I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.

75.2.4 - (Buddha’s doesn’t miss or envy that because he has divine pleasures of jhāna ↔ simile gods with their pleasures don’t envy rich humans)

So tesaṃ na pihemi, na tattha abhiramāmi.	I don’t envy them, nor do I hope to enjoy that.
Taṃ kissa hetu?	Why is that?
Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful Dharmas,
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.
Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi …	Suppose there was a householder or a householder’s child who was rich, affluent, and wealthy. And they would amuse themselves, supplied and provided with the five kinds of sensual stimulation. That is, sights known by the eye …
pe …	sounds … smells … tastes …
phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ.	Having practiced good conduct by way of body, speech, and mind, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.
So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya.	There they’d amuse themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation.
So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	Then they’d see a householder or a householder’s child amusing themselves, supplied and provided with the five kinds of sensual stimulation.

2.4.1 (simile gods with their pleasures don’t envy humans)

Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā”ti?	What do you think, Māgaṇḍiya? Would that god—amusing themselves in the Garden of Delight, escorted by a band of nymphs, supplied and provided with the five kinds of heavenly sensual stimulation—envy that householder or householder’s child their five kinds of human sensual stimulation, or return to human sensual pleasures?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Taṃ kissa hetu?	Why is that?
Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti.	Because heavenly sensual pleasures are better than human sensual pleasures.”

(repeat earlier part before simile)

“Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …
ghānaviññeyyehi gandhehi …	smells …
jivhāviññeyyehi rasehi …	tastes …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi.	I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures. I don’t envy them, nor do I hope to enjoy that.
Taṃ kissa hetu?	Why is that?
Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful Dharmas,
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

75.3 - (simile of leper)

75.3.1 - (simile: would cured leper be jealous of uncured leper?)

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya.	Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,
So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo.	and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.
So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.	Then they’d see another person affected by leprosy, with sores and blisters on their limbs, being devoured by worms, scratching with their nails at the opening of their wounds, cauterizing their body over a pit of glowing coals.
Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā”ti?	Would that person envy that other person affected by leprosy for their pit of glowing coals or for taking medicine?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Taṃ kissa hetu?	Why is that?
Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī”ti.	Because you need to take medicine only when there’s a disease. When there’s no disease, there’s no need for medicine.”

(repeat earlier part before simile)

“Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi … pe …	“In the same way, Māgaṇḍiya, when I was still a layperson I used to entertain myself with sights … sounds …
ghānaviññeyyehi gandhehi …	smells …
jivhāviññeyyehi rasehi …	tastes …
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi.	Some time later—having truly understood the origin, ending, gratification, drawback, and escape of sensual pleasures, and having given up craving and dispelled passion for sensual pleasures—I live rid of thirst, my mind peaceful inside.
So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante.	I see other sentient beings who are not free from sensual pleasures being consumed by craving for sensual pleasures, burning with passion for sensual pleasures, indulging in sensual pleasures.
So tesaṃ na pihemi, na tattha abhiramāmi.	I don’t envy them, nor do I hope to enjoy that.
Taṃ kissa hetu?	Why is that?
Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi—	Because there is a satisfaction that is apart from sensual pleasures and unskillful Dharmas,
api dibbaṃ sukhaṃ samadhigayha tiṭṭhati—	which even achieves the level of heavenly pleasure.
tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.	Enjoying that satisfaction, I don’t envy what is inferior, nor do I hope to enjoy it.

75.3.2 - (cured leper wouldn’t want to go back to cauterizing fire ↔ simile: strong man drags them back, they’d struggle)

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya.	Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’d cauterize their body over a pit of glowing coals.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,
So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo.	and by using that they’d be cured of leprosy. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.	Then two strong men would grab them by the arms and drag them towards the pit of glowing coals.
Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu so puriso iti citiceva kāyaṃ sannāmeyyā”ti?	Wouldn’t that person writhe and struggle to and fro?”
“Evaṃ, bho gotama.	“Yes, Master Gotama.
Taṃ kissa hetu?	Why is that?
Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti.	Because that fire is really painful to touch, fiercely burning and scorching.”
“Taṃ kiṃ maññasi, māgaṇḍiya,	“What do you think, Māgaṇḍiya?
idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti?	Is it only now that the fire is really painful to touch, fiercely burning and scorching, or was it painful previously as well?”
“Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca.	“That fire is painful now and it was also painful previously.
Asu ca, bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā”ti.	That person was affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, their sense faculties were impaired. So even though the fire was actually painful to touch, they had a distorted perception that it was pleasant.”
“Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca.	“In the same way, sensual pleasures of the past, future, and present are painful to touch, fiercely burning and scorching.
Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.	These sentient beings who are not free from sensual pleasures—being consumed by craving for sensual pleasures, burning with passion for sensual pleasures—have impaired sense faculties. So even though sensual pleasures are actually painful to touch, they have a distorted perception that they are pleasant.

75.3.3 - (enjoying 5kg is like leper enjoying picking scab 🐛🪱 and cauterizing, pleasurable but harmful)

Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti.	Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’re cauterizing their body over a pit of glowing coals.
Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu;	The more they scratch their wounds and cauterize their body, the more their wounds become foul, stinking, and infected. But still, they derive a degree of pleasure and gratification from the itchiness of their wounds.

(beings enjoying sensual pleasures are like that leper scratching wound)

evameva kho, māgaṇḍiya,	In the same way,
sattā kāmesu a-vīta-rāgā	I see other sentient beings who are not free from sensual pleasures
Kāma-taṇhāhi khajjamānā	being consumed by craving for sensual pleasures,
kāma-pariḷāhena ca pariḍayhamānā	burning with passion for sensual pleasures,
kāme paṭisevanti.	indulging in sensual pleasures.
Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti	(…regarding those burning in that way...)
tathā tathā tesaṃ tesaṃ	The more they indulge in sensual pleasures (...in that way…),
sattānaṃ kāma-taṇhā ceva pavaḍḍhati,	the more their craving for sensual pleasures grows,
kāma-pariḷāhena ca pariḍayhanti,	and the more they burn with passion ❤️‍🔥 for sensual pleasures.
hoti ceva sāta-mattā assāda-mattā—	But still, they derive a degree of pleasure and gratification
yadidaṃ pañca-kāma-guṇe paṭicca.	from the five kinds of sensual stimulation.

75.4 - (can a king enjoy 5kg and have mind of peace?)

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti?	Have you seen or heard of a king or a royal minister of the past, future, or present, amusing themselves supplied and provided with the five kinds of sensual stimulation, who—without giving up craving for sensual pleasures and dispelling passion for sensual pleasures—lives rid of thirst, their mind peaceful inside?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Sādhu, māgaṇḍiya.	“Good, Māgaṇḍiya.
Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā.	Neither have I.
Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā”ti.	On the contrary, all the ascetics or brahmins of the past, future, or present who live rid of thirst, their minds peaceful inside, do so after truly understanding the origin, ending, gratification, drawback, and escape of sensual pleasures, and after giving up craving and dispelling passion for sensual pleasures.”
Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then on that occasion the Buddha spoke these words of inspiration:

75.4.1 - (Buddha’s verse on nirvana being ultimate happiness)

“Ārogyaparamā lābhā,	“Health is the ultimate blessing;
nibbānaṃ paramaṃ sukhaṃ;	nirvana, the ultimate happiness.
Aṭṭhaṅgiko ca maggānaṃ,	Of paths, the ultimate is eightfold—
khemaṃ amatagāminan”ti.	it’s safe, and leads to the deathless.”

75.4.2 - (Magandiya misinterprets Buddha’s verse)

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca:	When he said this, Māgaṇḍiya said to him:
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Yāva subhāsitañcidaṃ bhotā gotamena:	How well said this was by Master Gotama!
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti.	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’
Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	I’ve also heard that wanderers of the past, the teachers of teachers, said:
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti;	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’
tayidaṃ, bho gotama, sametī”ti.	And it agrees, Master Gotama.”
“Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“But Māgaṇḍiya, when you heard that wanderers of the past said this,
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbānan”ti?	what is that health? And what is that nirvana?”
Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati:	When he said this, Māgaṇḍiya stroked his own limbs with his hands, saying:
“idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ.	“This is that health, Master Gotama, this is that nirvana!
Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī”ti.	For I am now healthy and happy, and have no afflictions.”

75.4.3 - (simile of blind man and white cloth being cheated)

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	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.
So suṇeyya cakkhumato bhāsamānassa:	They might hear a sighted person saying:
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’
So odātapariyesanaṃ careyya.	They’d go in search of white cloth.
Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:	But someone would cheat them with a dirty, soiled garment, saying:
‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’
So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	They’d take it and put it on, expressing their gladness:
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’

75.4.4 - (blind man had blind faith in cheater, rather than knowing and seeing for himself)

Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	Did that person blind from birth do this knowing and seeing,
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā”ti?	or out of earned-trust in the sighted person?”
“Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya:	“They did so not knowing or seeing,
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā”ti.	but out of earned-trust in the sighted person.”
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti:	“In the same way, the wanderers who follow other paths are blind and sightless. Not knowing health and not seeing nirvana, they still recite this verse:
‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti.	‘Health is the ultimate blessing; nirvana, the ultimate happiness.’
Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā:	For this verse was recited by the perfected ones, fully awakened Buddhas of the past:

(verse repeated)

‘Ārogyaparamā lābhā,	‘Health is the ultimate blessing;
nibbānaṃ paramaṃ sukhaṃ;	nirvana, the ultimate happiness.
Aṭṭhaṅgiko ca maggānaṃ,	Of paths, the ultimate is eightfold—
khemaṃ amatagāminan’ti.	it’s safe, and leads to the deathless.'

(end of verse)

Sā etarahi anupubbena puthujjanagāthā.	These days it has gradually become a verse used by ordinary people.
Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ:	But Māgaṇḍiya, this body is a disease, an abscess, a dart, a misery, an affliction. Yet you say of this body:
‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi.	‘This is that health, this is that nirvana!’
Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī”ti.	Māgaṇḍiya, you don’t have the noble vision by which you might know health and see nirvana.”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	is capable of teaching Dharma to me so that I can know health and see nirvana.”

75.4.5 - (Surgeon tries to cure blind man but fail)

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	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.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya.	The field surgeon would make medicine for them,
So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya.	but when they used it their eyes were not cured and they still could not see clearly.
Taṃ kiṃ maññasi, māgaṇḍiya,	What do you think, Māgaṇḍiya?
nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti?	Wouldn’t that doctor just get weary and frustrated?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”

4.5.1 (Buddha compares himself to surgeon, wondering if it’s worth trouble to teach magandiya)

“Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ:	“In the same way, suppose I were to teach you the Dhamma, saying:
‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi.	‘This is that health, this is that nirvana.’ But you might not know health or see nirvana,
So mamassa kilamatho, sā mamassa vihesā”ti.	which would be wearying and troublesome for me.”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.	is capable of teaching Dharma to me so that I can know health and see nirvana.”

75.4.8 - (blind man cured by surgeon, personally knows and sees the cheater was lying)

“Seyyathāpi, māgaṇḍiya, jaccandho puriso;	“Māgaṇḍiya, suppose a person was born blind.
so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	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.
So suṇeyya cakkhumato bhāsamānassa:	They might hear a sighted person saying:
‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘White cloth is really nice, it’s attractive, stainless, and clean.’
So odātapariyesanaṃ careyya.	They’d go in search of white cloth.
Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya:	But someone would cheat them with a dirty, soiled garment, saying:
‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	‘Sir, here is a white cloth for you, it’s attractive, stainless, and clean.’
So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya.	They’d take it and put it on.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto bhesajjaṃ kareyya—	The field surgeon would make medicine for them:
uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ.	emetics, purgatives, ointment, counter-ointment, or nasal treatment.
So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya.	And when they used it their eyes would be cured so that they could see clearly.
Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha.	As soon as their eyes were cured they’d lose all desire for that dirty, soiled garment.

75.4.9 - (simile 5uk aggregates ↔ the cheater of blind man)

Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya:	Then they would consider that person to be no friend, but an enemy, and might even think of murdering them:
‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho—	‘For such a long time I’ve been cheated, tricked, and deceived by that person with this dirty, soiled garment when he said:
idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti.	“Sir, here is a white cloth for you, it’s attractive, stainless, and clean.”’
Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ:	In the same way, Māgaṇḍiya, suppose I were to teach you the Dhamma, saying:
‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti.	‘This is that health, this is that nirvana.’
So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi.	You might know health and see nirvana.
Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha;	And as soon as your vision arises you might give up desire for the five grasping aggregates.
api ca te evamassa:	And you might even think:
‘dīgharattaṃ vata bho ahaṃ iminā cittena nikato vañcito paluddho.	‘For such a long time I’ve been cheated, tricked, and deceived by this mind.
Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ.	For what I have been grasping is only form, feeling, perception, co-activities, and consciousness.
Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti;	My 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.
evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti.	That is how this entire mass of suffering originates.’”
“Evaṃ pasanno ahaṃ bhoto gotamassa.	“I am quite confident that Master Gotama
Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyyan”ti.	is capable of teaching Dharma to me so that I can rise from this seat cured of blindness.”

75.5 - (conclusion: associate with wise people, so you practice according to Dharma and led to nirvana)

“Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi.	“Well then, Māgaṇḍiya, you should associate with good people.
Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi;	When you associate with good people, you will hear the true Dharma.
yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi;	When you hear the true Dharma, you’ll practice in line with The Dharma.
yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi—	When you practice in line with The Dharma, you’ll know and see for yourself:
ime rogā gaṇḍā sallā;	‘These are diseases, boils, and darts.
idha rogā gaṇḍā sallā aparisesā nirujjhanti.	And here is where diseases, boils, and darts cease without anything left over.’
Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti;	When my grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.	That is how this entire mass of suffering ceases.”

75.5.2 - (Magandiya ordains, soon becomes arahant)

Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca:	When he said this, Māgaṇḍiya said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.	“Māgaṇḍiya, 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.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the wanderer Māgaṇḍiya received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Māgaṇḍiya, living alone, withdrawn, assiduous, ardent, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.	And Venerable Māgaṇḍiya became one of the perfected.

(end of sutta⏹️)

76 – MN 76 Sandaka: with Sandaka

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi.	Now at that time the wanderer Sandaka was residing at the cave of the wavy leaf fig tree together with a large assembly of around five hundred wanderers.
Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi:	Then in the late afternoon, Venerable Ānanda came out of retreat and addressed the monks:
“āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti.	“Come, reverends, let’s go to the Devakata Pool to see the cave.”
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Yes, reverend,” they replied.
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami.	Then Ānanda together with several monks went to the Devakata Pool.
Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Sandaka and the large assembly of wanderers were sitting together making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and 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.

76.2 - (Sandaka saw Ānanda coming and silenced his assembly)

Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	Sandaka saw Ānanda coming off in the distance,
Disvāna sakaṃ parisaṃ saṇṭhāpesi:	and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto saddamakattha;	“Be quiet, good sirs, don’t make a sound.
ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando.	The ascetic Ānanda, a disciple of the ascetic Gotama, is coming.
Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando.	He is included among the disciples of the ascetic Gotama, who is residing near Kosambī.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino;	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.
Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami.	Then Venerable Ānanda went up to the wanderer Sandaka,
Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca:	who said to him:
“etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa.	“Come, Master Ānanda! Welcome, Master Ānanda!
Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”
Nisīdi kho āyasmā ānando paññatte āsane.	Ānanda sat down on the seat spread out,
Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sandaka took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca:	Ānanda said to Sandaka:
“kāya nuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Sandaka, what were you sitting talking about just now? What conversation was unfinished?”

76.3 - (Ānanda gives Dhamma talk)

“Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā.	“Master Ānanda, leave aside what we were sitting talking about just now.
Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya.	It won’t be hard for you to hear about that later.
Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti.	It’d be great if Master Ānanda himself would give a Dhamma talk explaining his own tradition.”
“Tena hi, sandaka, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, Sandaka, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi.	“Yes, sir,” replied Sandaka.
Āyasmā ānando etadavoca:	Venerable Ānanda said this:
“cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.	“Sandaka, these things have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha: four ways that negate the spiritual life, and four kinds of unreliable spiritual life. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the procedure of the skillful Dharma.”
“Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?	“But Master Ānanda, what are the four ways that negate the spiritual life, and the four kinds of unreliable spiritual life?”

76.4 - (four ways that negate the spiritual life)

76.4.1 - (view that no karma efficacy and rebirth)

“Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	“Sandaka, take a certain teacher who has this doctrine and view:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’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.
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.	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.	The bones become bleached.
Bhassantā āhutiyo;	Offerings dedicated to the gods end in ashes.
dattupaññattaṃ yadidaṃ dānaṃ.	Giving is a doctrine for morons.
Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti.	When anyone affirms a positive Dharma 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 they don’t exist after death.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.
natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
Cātumahābhūtiko ayaṃ puriso yadā kālaṃ karoti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.
Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti.
Kāpotakāni aṭṭhīni bhavanti.
Bhassantā āhutiyo;
dattupaññattaṃ yadidaṃ dānaṃ.
Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.
Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti.	have attained exactly the same level. Yet I’m not one who says that both of us are annihilated and destroyed when our body breaks up, and we don’t exist after death.
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?
‘So abrahmacariyavāso ayan’ti—	This negates the spiritual life.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed..
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the first way that negates the spiritual life.

76.4.2 - (view that killing and torture is not bad karma)

Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	Furthermore, take a certain teacher who has this doctrine and view:
‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ.	‘Nothing bad is done by the doer when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. Nothing bad is done when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie.
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.
karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.
Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti.	have attained exactly the same level. Yet I’m not one who says that when both of us act, nothing wrong is done.
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?
‘So abrahmacariyavāso ayan’ti	This negates the spiritual life.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the second way that negates the spiritual life.

76.4.3 - (view that no cause or condition for the corruption of sentient beings)

Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	Furthermore, take a certain teacher who has this doctrine and view:
‘natthi hetu, natthi paccayo sattānaṃ saṅkilesāya;	‘There is no cause or condition for the corruption of sentient beings.
ahetū appaccayā sattā saṅkilissanti;	Sentient beings are corrupted without cause or reason.
natthi hetu, natthi paccayo sattānaṃ visuddhiyā;	There’s no cause or condition for the purification of sentient beings.
ahetū appaccayā sattā visujjhanti;	Sentient beings are purified without cause or reason.
natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo;	There is no power, no energy, no manly strength or vigor.
sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.	All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.
natthi hetu, natthi paccayo sattānaṃ saṅkilesāya, ahetū appaccayā sattā saṅkilissanti.
Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti.
Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.
Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti.	have attained exactly the same level. Yet I’m not one who says that both of us are purified without cause or reason.
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?
‘So abrahmacariyavāso ayan’ti—	This negates the spiritual life.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the third way that negates the spiritual life.

76.4.4 - (view that seven substances that are not made, not derived, not created, without a creator)

Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi:	Furthermore, take a certain teacher who has this doctrine and view:
‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā,	‘There are these seven substances that are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.	They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Katame satta?	What seven?
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—	The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.
ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.	These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.	They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.	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 kañci jīvitā voropeti.	If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
Sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatati.	The sword simply passes through the gap between the seven substances.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, 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, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti.	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.
Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.	Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;	It’s like how, when you toss a ball of string, it rolls away unraveling.
evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.	In the same way, after transmigrating the foolish and the astute will make an end of suffering.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi—	‘This teacher has such a doctrine and view.
sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti.
Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
Katame satta?
Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame—
ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.
Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti.
Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā.
Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti.
Sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatati.
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 pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.
Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;
evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.
Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ.	If what that teacher says is true, both I who have not accomplished this and one who has accomplished it
Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti.	have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering.
Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ, yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi abhisamparāyaṃ.	But it’s superfluous for this teacher to go naked, shaven, persisting in squatting, tearing out their hair and beard. For I’m living at home with my children, using sandalwood imported from Kāsi, wearing garlands, perfumes, and makeup, and accepting gold and money. Yet I’ll have exactly the same destiny in the next life as this teacher.
Sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi?	What do I know or see that I should live the spiritual life under this teacher?
‘So abrahmacariyavāso ayan’ti—	This negates the spiritual life.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the fourth way that negates the spiritual life.
Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.	These are the four ways that negate the spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t succeed in the procedure of the skillful Dharma.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing,
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti.	how these four ways that negate the spiritual life have been explained by the Buddha.

76.5 - (four kinds of unreliable spiritual life)

Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?

But Master Ānanda, what are the four kinds of unreliable spiritual life?”

76.5.1 - (Knowledge and vision are continually present in all postures)

“Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti:	“Sandaka, take a certain teacher who claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati.	He enters an empty house; he gets no alms-food; a dog bites him; he encounters a wild elephant, a wild horse, and a wild cow; he asks the name and clan of a woman or man; he asks the name and path to a village or town.
So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti.	When asked, ‘Why is this?’ he answers: ‘I had to enter an empty house, that’s why I entered it. I had to get no alms-food, that’s why I got none. I had to get bitten by a dog, that’s why I was bitten. I had to encounter a wild elephant, a wild horse, and a wild cow, that’s why I encountered them. I had to ask the name and clan of a woman or man, that’s why I asked. I had to ask the name and path to a village or town, that’s why I asked.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti … pe … ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti.	‘This teacher makes such a claim, but he answers in such a way.
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the first kind of unreliable spiritual life.

76.5.2 - (teacher who is an oral transmitter, who takes oral transmission to be the truth)

Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco.	Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.
So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti.	He teaches by oral transmission, by the lineage of testament, by canonical authority.
Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti.	But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti.	‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority.
Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’.	But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the second kind of unreliable spiritual life.

76.5.3 - (teacher who relies on logic and inquiry)

Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī.	Furthermore, take another teacher who relies on logic and inquiry.
So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ dhammaṃ deseti.	He teaches what he has worked out by logic, following a line of inquiry, expressing his own perspective.
Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti.	But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī.	‘This teacher relies on logic and inquiry.
So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ dhammaṃ deseti.	He teaches what he has worked out by logic, following a line of inquiry, expressing his own perspective.
Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’.	But when a teacher relies on logic and inquiry, some of that is well reasoned, some poorly reasoned, some true, and some otherwise.
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the third kind of unreliable spiritual life.

76.5.4 - (teacher who is dull and stupid)

Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho.	Furthermore, take another teacher who is dull and stupid.
So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:	Because of that, whenever he’s asked a question, he resorts 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.’
Tatra, sandaka, viññū puriso iti paṭisañcikkhati:	A sensible person reflects on this matter in this way:
‘ayaṃ kho bhavaṃ satthā mando momūho.	‘This teacher is dull and stupid.
So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ—	Because of that, whenever he’s asked a question, he resorts 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.”
So ‘anassāsikaṃ idaṃ brahmacariyan’ti—	This spiritual life is unreliable.’
iti viditvā tasmā brahmacariyā nibbijja pakkamati.	Realizing this, they leave disappointed.
Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	This is the fourth kind of unreliable spiritual life.
Imāni kho tāni, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.	These are the four kinds of unreliable spiritual life that have been explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. A sensible person would, to the best of their ability, not practice such spiritual paths, and if they did practice them, they wouldn’t complete the procedure of the skillful Dharma.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing,
Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.	how these four kinds of unreliable spiritual life have been explained by the Buddha.
So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.	But, Master Ānanda, what would a teacher say and explain so that a sensible person would, to the best of their ability, practice such a spiritual path, and once practicing it, they would complete the procedure of the skillful Dharma?”

76.6 - (what is a Skillful Dharma for successful spiritual path)

“Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā … pe …	“Sandaka, 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. …
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	He gives up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.
Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk … enters and remains in the second jhāna …
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ upasampajja viharati.	third jhāna …
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.
Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. … They recollect their many kinds of past lives, with features and details.
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. … They understand how sentient beings are reborn according to their deeds.
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.	A sensible person would, to the best of their ability live the spiritual life under a teacher who achieves such a high distinction, and, once practicing it, they would complete the procedure of the skillful Dharma.”
“Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti?	“But Master Ānanda, when a monk 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—could they still enjoy sensual pleasures?”
“Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so pañcaṭṭhānāni ajjhācarituṃ.	“Sandaka, a monk who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects.
Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto.	A monk 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.
Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.	A monk who is perfected can’t transgress in these five respects.”
“Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ:	“But Master Ānanda, when a monk is perfected, would the knowledge and vision that their defilements are ended be constantly and continually present to them, while walking, standing, sleeping, and waking?”
‘khīṇā me āsavā’”ti?
“Tena hi, sandaka, upamaṃ te karissāmi;	“Well then, Sandaka, I shall give you a simile.
upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, sandaka, purisassa hatthapādā chinnā;	Suppose there was a person whose hands and feet had been amputated.
tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ jānāti:	Would they be aware that their hands and feet had been amputated constantly and continually, while walking, standing, sleeping, and waking?
‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti:	Or would they be aware of it only when they reflected on it?”
‘chinnā me hatthapādā’”ti?
“Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti:	“They wouldn’t be aware of it constantly,
‘chinnā me hatthapādā’ti.
Api ca kho pana naṃ paccavekkhamāno jānāti:	only when they reflected on it.”
‘chinnā me hatthapādā’”ti.
“Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ na paccupaṭṭhitaṃ:	“In the same way, when a monk is perfected, the knowledge and vision that their defilements are ended is not constantly and continually present to them, while walking, standing, sleeping, and waking.
‘khīṇā me āsavā’ti;
api ca kho pana naṃ paccavekkhamāno jānāti:	Rather, they are aware of it only when they reflect on it.”
‘khīṇā me āsavā’”ti.

76.7 - (how many emancipators are there in this Dharma and training?)

“Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti?	“But Reverend Ānanda, how many emancipators are there in this Dharma and training?”
“Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti.	“There are not just one hundred emancipators, Sandaka, or two or three or four or five hundred, but many more than that in this Dharma and training.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing!
Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti.	Namely, that there’s no glorifying one’s own Dharma and putting down the Dharma of others. The Dhamma is taught in its own field, and so many emancipators are recognized.
Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ—	But these Ājīvakas, those sons of dead sons, glorify themselves and put others down. And they only recognize three emancipators:
nandaṃ vacchaṃ, kisaṃ saṅkiccaṃ, makkhaliṃ gosālan”ti.	Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.”
Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi:	Then the wanderer Sandaka addressed his own assembly:
“carantu bhonto samaṇe gotame brahmacariyavāso.	“Go, good sirs. The spiritual life is lived under the ascetic Gotama.
Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti.	It’s not easy for me to give up possessions, honor, or popularity now.”
Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.	And that’s how the wanderer Sandaka sent his own assembly to live the spiritual life under the Buddha.

(end of sutta⏹️)

77 – MN 77 Mahā-sakuludāyi: Longer Discourse with Sakuludāyī

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ—	Now at that time several very well-known wanderers were residing in the monastery of the wanderers in the peacocks’ feeding ground.
annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.	They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“atippago kho tāva rājagahe piṇḍāya carituṃ.	“It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.	Then the Buddha went to the monastery of the wanderers.
Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Sakuludāyī 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
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and 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.
Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ.	Sakuludāyī saw the Buddha coming off in the distance,
Disvāna sakaṃ parisaṃ saṇṭhāpeti:	and hushed his own assembly:
“appasaddā bhonto hontu;	“Be quiet, good sirs, don’t make a sound.
mā bhonto saddamakattha.
Ayaṃ samaṇo gotamo āgacchati;	Here comes the ascetic Gotama.
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.	The venerable likes quiet and praises quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.
Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.	Then the Buddha approached Sakuludāyī,
Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca:	who said to him:
“etu kho, bhante, bhagavā.	“Come, Blessed One!
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā;	Please, sir, sit down, this seat is ready.”
idamāsanaṃ paññattan”ti.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sakuludāyī took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca:	The Buddha said to him:
“Kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Udāyī, what were you sitting talking about just now? What conversation was unfinished?”
“Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā.	“Sir, leave aside what we were sitting talking about just now.
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.	It won’t be hard for you to hear about that later.
Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	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:
‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ.	‘The people of Aṅga and Magadha are so fortunate, so very fortunate!
Tatrime samaṇabrāhmaṇā saṃghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā.	For there are these 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. And they have come down for the rainy season residence at Rājagaha.
Ayampi kho pūraṇo kassapo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	They include Pūraṇa Kassapa,
sopi rājagahaṃ vassāvāsaṃ osaṭo.
Ayampi kho makkhali gosālo … pe …	Makkhali Gosāla,
ajito kesakambalo …	Ajita Kesakambala,
pakudho kaccāyano …	Pakudha Kaccāyana,
sañjayo belaṭṭhaputto …	Sañjaya Belaṭṭhiputta,
nigaṇṭho nāṭaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	and Nigaṇṭha Nāṭaputta.
sopi rājagahaṃ vassāvāsaṃ osaṭo.
Ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.
sopi rājagahaṃ vassāvāsaṃ osaṭo.	And he too has come down for the rains residence at Rājagaha.
Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṃghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassinaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā upanissāya viharantī’ti?	Which of these ascetics and brahmins is honored, respected, revered, and venerated by their disciples? And how do their disciples, after honoring and respecting them, remain loyal?’
Tatrekacce evamāhaṃsu:	Some of them said:
‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	‘This Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.
so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	But he’s not honored, respected, revered, venerated, and esteemed by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.
Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti.	Once it so happened that he was teaching an assembly of many hundreds.
Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi:	Then one of his disciples made a noise:
“mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha;	“My good sirs, don’t ask Pūraṇa Kassapa about that.
neso etaṃ jānāti;	He doesn’t know that.
mayametaṃ jānāma, amhe etamatthaṃ pucchatha;	I know it. Ask me about it,
mayametaṃ bhavantānaṃ byākarissāmā”ti.	and I’ll answer you.”
Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati:	It happened that Pūraṇa Kassapa didn’t get his way, though he called out with raised arms:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Nete, bhavante, pucchanti, amhe ete pucchanti;	They’re not asking you, they’re asking me!
mayametesaṃ byākarissāmā”ti.	I’ll answer you!”
Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā:	Indeed, many of his disciples have left him after refuting his doctrine:
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	That’s how Pūraṇa Kassapa is not honored, respected, revered, venerated, and esteemed by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.
Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’ti.	Rather, he’s reviled, and rightly so.’
Ekacce evamāhaṃsu:	Others said:
‘ayampi kho makkhali gosālo … pe …	'This Makkhali Gosāla …
ajito kesakambalo …	Ajita Kesakambala …
pakudho kaccāyano …	Pakudha Kaccāyana …
sañjayo belaṭṭhaputto …	Sañjaya Belaṭṭhiputta …
nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	Nigaṇṭha Nāṭaputta 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.
so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	But he’s not honored, respected, revered, and venerated by his disciples. And his disciples, not honoring and respecting him, don’t remain loyal to him.
Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti.	Once it so happened that he was teaching an assembly of many hundreds.
Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi:	Then one of his disciples made a noise:
“mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha;	“My good sirs, don’t ask Nigaṇṭha Nātaputta about that.
neso etaṃ jānāti;	He doesn’t know that.
mayametaṃ jānāma, amhe etamatthaṃ pucchatha;	I know it. Ask me about it,
mayametaṃ bhavantānaṃ byākarissāmā”ti.	and I’ll answer you.”
Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati:	It happened that Nigaṇṭha Nātaputta didn’t get his way, though he called out with raised arms:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Nete bhavante pucchanti, amhe ete pucchanti;	They’re not asking you, they’re asking me!
mayametesaṃ byākarissāmā”ti.	I’ll answer you!”
Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā:	Indeed, many of his disciples have left him after refuting his doctrine:
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	"You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	That’s how Nigaṇṭha Nātaputta is not honored, respected, revered, and venerated by his disciples. On the contrary, his disciples, not honoring and respecting him, don’t remain loyal to him.
Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’ti.	Rather, he’s reviled, and rightly so.’
Ekacce evamāhaṃsu:	Others said:
‘ayampi kho samaṇo gotamo saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;	‘This ascetic Gotama leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people.
so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti.	He’s honored, respected, revered, and venerated by his disciples. And his disciples, honoring and respecting him, remain loyal to him.
Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi.	Once it so happened that he was teaching an assembly of many hundreds.
Tatraññataro samaṇassa gotamassa sāvako ukkāsi.	Then one of his disciples cleared their throat.
Tamenāññataro sabrahmacārī jaṇṇukena ghaṭṭesi:	And one of their spiritual companions nudged them with their knee, to indicate:
“appasaddo āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī”ti.	“Hush, venerable, don’t make sound! Our teacher, the Blessed One, is teaching!”
Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	While the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:	That large crowd is poised on the edge of their seats, thinking:
“yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti.	“Whatever the Buddha teaches, we shall listen to it.”
Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ anelakaṃ pīḷeyya.	It’s like when there’s a person at the crossroads pressing out pure manuka honey,
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa.	and a large crowd is poised on the edge of their seats.
Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	In the same way, while the ascetic Gotama is teaching an assembly of many hundreds, there is no sound of his disciples coughing or clearing their throats.
Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti:	That large crowd is poised on the edge of their seats, thinking:
“yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti.	“Whatever the Buddha teaches, we shall listen to it.”
Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṃghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti.	Even when a disciple of the ascetic Gotama rejects the training and returns to a lesser life, having been overly attached to their spiritual companions, they speak only praise of the teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.”
Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti.	They become monastery workers or lay followers, and they proceed having undertaken the five precepts.
Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti.	That’s how the ascetic Gotama is honored, respected, revered, and venerated by his disciples. And that’s how his disciples, honoring and respecting him, remain loyal to him.’”

77.3 - (five Dharmas which engender loyalty for Buddha)

“Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti?	“But Udāyī, how many Dharmas do you see in me, because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me?”
“Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	“Sir, I see five such Dharmas in the Buddha.
Katame pañca?	What five?
Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī.	The Buddha eats little and praises eating little.
Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (1)	This is the first such Dharma I see in the Buddha.
Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of robe, and praises such contentment.
Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (2)	This is the second such Dharma I see in the Buddha.
Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of almsfood, and praises such contentment.
Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (3)	This is the third such Dharma I see in the Buddha.
Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī.	Furthermore, the Buddha is content with any kind of lodging, and praises such contentment.
Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (4)	This is the fourth such Dharma I see in the Buddha.
Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī.	Furthermore, the Buddha is secluded, and praises seclusion.
Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. (5)	This is the fifth such Dharma I see in the Buddha.
Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.	These are the five Dharmas I see in the Buddha, because of which his disciples honor, respect, revere, and venerate him; and after honoring and respecting him, they remain loyal to him.”

77.4 - (Buddha says udayi’s 5 Dharmas are ascetic practices that not the most important)

“‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi.	“Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a cupful of food, or half a cupful; they eat a wood apple, or half a wood apple.
Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi.	But sometimes I even eat this bowl full to the brim, or even more.
‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (1)	So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me.
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti.	Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it.
Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni.	But sometimes I wear robes offered by householders that are strong, yet next to which bottle-gourd down is coarse.
‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (2)	So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me.
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti.	Suppose my disciples were loyal to me because I’m content with any kind of alms-food. Well, there are disciples of mine who eat only alms-food, wander indiscriminately for alms-food, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down.
Ahaṃ kho panudāyi, appekadā nimantanepi bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ.	But sometimes I even eat by invitation boiled fine rice with the dark grains picked out, served with many soups and sauces.
‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (3)	So if it were the case that my disciples are loyal to me because I’m content with any kind of alms-food, then those disciples who eat only alms-food would not be loyal to me.
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti.	Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof.
Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu pihitavātapānesu.	But sometimes I even stay in bungalows, plastered inside and out, draft-free, with latches fastened and windows shuttered.
‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (4)	So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me.
‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya.	Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code.
Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi.	But sometimes I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples.
‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ. (5)	So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.
Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	So, Udāyī, it’s not because of these five Dharmas that my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.

77.5 - (five Dharmas the Buddha sees in himself)

77.5.1 - (Adhi-sīla / higher ethics)

Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	There are five other Dharmas because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.
Katame pañca?	What five?
Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi:	Firstly, my disciples esteem me for the higher ethics:
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti.	‘The ascetic Gotama is ethical. He possesses the entire spectrum of ethical conduct to the highest degree.’
Yampudāyi, mamaṃ sāvakā adhisīle sambhāventi:	Since this is so,
‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi, paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the first Dharma because of which my disciples are loyal to me.

77.5.2 - (Knowledge and vision)

Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi:	Furthermore, my disciples esteem me for my excellent knowledge and vision:
‘jānaṃyevāha samaṇo gotamo—jānāmīti,	‘The ascetic Gotama only claims to know when he does in fact know.
passaṃyevāha samaṇo gotamo—passāmīti;	He only claims to see when he really does see.
abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya;	He teaches based on direct knowledge, not without direct knowledge.
sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ;	He teaches based on reason, not without reason.
sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti.	He teaches with a demonstrable basis, not without it.’
Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi:	Since this is so,
‘jānaṃyevāha samaṇo gotamo—jānāmīti,
passaṃyevāha samaṇo gotamo—passāmīti;
abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya;
sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ;
sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the second Dharma because of which my disciples are loyal to me.

77.5.3 - (Adhi-paññāya / higher discernment-wisdom)

Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi:	Furthermore, my disciples esteem me for my higher wisdom:
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;	‘The ascetic Gotama is wise. He possesses the entire spectrum of wisdom to the highest degree.
taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti—netaṃ ṭhānaṃ vijjati’.	It’s not possible that he would fail to foresee grounds for future criticism, or to legitimately and completely refute the doctrines of others that come up.’
Taṃ kiṃ maññasi, udāyi,	What do you think, Udāyī?
api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyun”ti?	Would my disciples, knowing and seeing this, break in and interrupt me?”
“No hetaṃ, bhante”.	“No, sir.”
“Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi;	“That’s because I don’t expect to be instructed by my disciples.
aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.	Invariably, my disciples expect instruction from me.
Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi:	Since this is so,
‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato;
taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti—
netaṃ ṭhānaṃ vijjati’.
Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the third Dharma because of which my disciples are loyal to me.

77.5.4 - (Four noble truths is practical and applies to people’s real problems)

Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena;	Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.
te maṃ dukkhasamudayaṃ …	They ask how the noble truths of the origin of suffering,
dukkhanirodhaṃ …	the cessation of suffering,
dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.	and the practice that leads to the cessation of suffering apply to the suffering that has overwhelmed them and brought them low. And I provide them with satisfying answers to their questions.
Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.	Since this is so,
Te maṃ dukkhasamudayaṃ …
dukkhanirodhaṃ …
dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti.
Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi.
Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena.
Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	this is the fourth Dharma because of which my disciples are loyal to me.

77.5.5 - (Dharma teachings including… 37bp = 7 sets of bodhi-pakkhiya)

77.10 - (37bp🕊️‍ → 4sp🐘)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four kinds of remembering meditation.
Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu vedanānupassī viharati …	They meditate observing an aspect of feelings …
citte cittānupassī viharati …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.11 - (37bp🕊️‍ → 4pd🏹️)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four right efforts.
Idhudāyi, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.12 - (37bp🕊️‍ → 4ip 🌕⚡)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four bases of psychic power.
Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	It’s when a monk develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.13 - (37bp🕊️‍ → 5ind🖐️)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the five faculties.
Idhudāyi, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ;	It’s when a monk develops the faculties of faith,
vīriyindriyaṃ bhāveti … pe …	energy,
satindriyaṃ bhāveti …	remembering,
samādhindriyaṃ bhāveti …	undistractible-lucidity,
paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.14 - (37bp🕊️‍ → 5bal👊️)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the five powers.
Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ;	It’s when a monk develops the powers of faith,
vīriyabalaṃ bhāveti … pe …	energy,
satibalaṃ bhāveti …	remembering,
samādhibalaṃ bhāveti …	undistractible-lucidity,
paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.	and wisdom, which lead to peace and awakening.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.15 - (37bp🕊️‍ → 7sb☀️)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the seven awakening factors.
Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of remembering, investigation of principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.16 - (37bp🕊️‍ → 👑8☸)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the noble eightfold path.
Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti, sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti.	It’s when a monk develops right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.17 - (8 vimokkha)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi.

Furthermore, I have explained to my disciples a practice that they use to develop the eight liberations.

(1. Has rūpa, sees rūpa)

rūpī rūpāni passati.	[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṃ paṭhamo vimokkho.	This is the first liberation.
	[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

(2. Doesn’t perceive internal rūpa, perceives external rūpa)

“ajjhattaṃ a-rūpa-saññī,	[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.	but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṃ dutiyo vimokkho.	This is the second liberation.
	[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

(3. Focused on ‘subha’ beautiful)

“subha-nteva adhimutto hoti.	They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
	[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṃ tatiyo vimokkho.	This is the third liberation.

(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.

(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.

(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.

(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṃ sattamo vimokkho.	This is the seventh liberation.

(8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

77.18 - (8 abhi-bh-āyatana)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi.

Furthermore, I have explained to my disciples a practice that they use to develop the eight dimensions of mastery.

(1. Perceives internal rūpa, sees external rūpa limited)

1. ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	1. With the mind percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni.	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ paṭhamaṃ abhibh'-āyatanaṃ.	This is the first dimension of mastery [of knowledge and vision].

(2. Perceives internal rūpa, sees external rūpa measureless)

2. ♦ “ajjhattaṃ rūpa-saññī eko bahiddhā rūpāni passati	2. With the mind percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ dutiyaṃ abhibh'-āyatanaṃ.	This is the second dimension of mastery [of knowledge and vision].

(3. Does not perceive internal rūpa, sees external rūpa limited)

3. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
parittāni suvaṇṇa-dubbaṇṇāni. ‘	that are limited, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ tatiyaṃ abhibh-āyatanaṃ.	This is the third dimension of mastery [of knowledge and vision].

(4. Does not perceive internal rūpa, sees external rūpa measureless)

4. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
appamāṇāni suvaṇṇa-dubbaṇṇāni.	that are measureless, beautiful, or ugly.
	[he sees things such as realms of heaven and hell, and the denizens of those realms, or he sees accurate visions of his 31 body parts, or the body parts of other living beings.]
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ catutthaṃ abhibh'-āyatanaṃ.	This is the fourth dimension of mastery [of knowledge and vision].

(5-8 usually start with one of the 31 body parts of suitable color)

	[For the next four dimensions, the meditator can directly conjure up a visual perception of a chosen color as the ‘external form’, but the preferred way is to use one of the 31 body parts of an external being as a starting point, then focus on the dominant color of that body part. For example, bones are white, blood is red, hair is black/dark-blue, urine is yellow.]

(5. Does not perceives internal rūpa, sees external rūpa blue color)

5. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	that are blue, blue in their color, blue in their features, blue in their glow.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;	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.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are blue, blue in their color, blue in their features, blue in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ pañcamaṃ abhibh'-āyatanaṃ.	This is the fifth dimension of mastery [of knowledge and vision].

(6. Does not perceives internal rūpa, sees external rūpa yellow color)

6. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	that are yellow, yellow in their color, yellow in their features, yellow in their glow.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;	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.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are yellow, yellow in their color, yellow in their features, yellow in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ chaṭṭhaṃ abhibh'-āyatanaṃ.	This is the sixth dimension of mastery [of knowledge and vision].

(7. Does not perceives internal rūpa, sees external rūpa red color)

7. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	that are red, red in their color, red in their features, red in their glow.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;	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.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms that are red, red in their color, red in their features, red in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ sattamaṃ abhibh'-āyatanaṃ.	This is the seventh dimension of mastery [of knowledge and vision].

(8. Does not perceives internal rūpa, sees external rūpa white color)

8. ♦ “ajjhattaṃ a-rūpa-saññī eko bahiddhā rūpāni passati	With the mind no longer percipient of the internal [five physical sense bases], he sees external forms
odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	That are white, white in their color, white in their features, white in their glow.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;	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.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	in the same way With the mind no longer percipient of the internal [five physical sense bases], he sees external forms That are white, white in their color, white in their features, white in their glow.
‘tāni abhibhuyya jānāmi passāmī’ti, evaṃ-saññī hoti.	He perceives that, “Having mastered this, I know and I see.”
idaṃ aṭṭhamaṃ abhibh'-āyatanaṃ.	This is the eighth dimension of mastery [of knowledge and vision].

Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

And many of my disciples meditate on that having attained perfection and consummation of insight.

77.19 - (ten kasinas)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the ten universal dimensions of meditation.
Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ;	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …	the meditation on universal fire …
vāyokasiṇameko sañjānāti …	the meditation on universal air …
nīlakasiṇameko sañjānāti …	the meditation on universal blue …
pītakasiṇameko sañjānāti …	the meditation on universal yellow …
lohitakasiṇameko sañjānāti …	the meditation on universal red …
odātakasiṇameko sañjānāti …	the meditation on universal white …
ākāsakasiṇameko sañjānāti …	the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ.	the meditation on universal consciousness above, below, across, non-dual and limitless.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.20 - (STED 4 jhānas and similes)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi.	Furthermore, I have explained to my disciples a practice that they use to develop the four jhānas.
Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	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.
Seyyathāpi, udāyi, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;	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.
evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	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.
Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	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.
Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya;	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.
atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	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, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	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, udāyi, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna. They meditate with equanimity, rememberful and aware, personally experiencing the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	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.
Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;	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, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	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.
Puna caparaṃ, udāyi, 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. It is without pleasure or pain, with pure equanimity and remembering.
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;	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, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.21 - (four elements meditation and simile)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti:	Furthermore, I have explained to my disciples a practice that they use to understand this:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;	‘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.
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’.	And this consciousness of mine is attached to it, tied to it.’
Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno;	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent and clear, endowed with all good Dharmas.
tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.	And it was strung with a thread of blue, yellow, red, white, or golden brown.
Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya:	And someone with good eyesight were to take it in their hand and examine it:
‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno;	‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent and clear, endowed with all good Dharmas.
tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.	And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti:	In the same way, I have explained to my disciples a practice that they use to understand this:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;	‘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.
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.	And this consciousness of mine is attached to it, tied to it.’
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.22 - (mind made body with simile)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	Furthermore, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.
Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya;	Suppose a person was to draw a reed out from its sheath.
tassa evamassa:	They’d think:
‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhā tveva īsikā pabbāḷhā’ti.	‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’
Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya;	Or suppose a person was to draw a sword out from its scabbard.
tassa evamassa:	They’d think:
‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyā tveva asi pabbāḷho’ti.	‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’
Seyyathā vā, panudāyi, puriso ahiṃ karaṇḍā uddhareyya;	Or suppose a person was to draw a snake out from its slough.
tassa evamassa:	They’d think:
‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.	‘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, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	In the same way, I have explained to my disciples a practice that they use to create from this body another body, consisting of form, mind-made, complete in all its various parts, not deficient in any faculty.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.23 - (6ab ⚡☸ higher knowledges with similes)

(#1 supernormal powers)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti.	Furthermore, I have explained to my disciples a practice that they use to wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya;	Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.
seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya;	Or suppose an expert ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti—ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti.	In the same way, I have explained to my disciples a practice that they use to wield the many kinds of psychic power …
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

(#2 divine ear)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.	Furthermore, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti—dibbe ca mānuse ca, ye dūre santike ca.	In the same way, I have explained to my disciples a practice that they use so that, with clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

(#3 mind reading)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti.	Furthermore, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’; mind with hate as ‘mind with hate’, and mind without hate as ‘mind without hate’; mind with delusion as ‘mind with delusion’, and mind without delusion as ‘mind without delusion’; contracted mind as ‘contracted mind’, and scattered mind as ‘scattered mind’; expansive mind as ‘expansive mind’, and unexpansive mind as ‘unexpansive mind’; mind that is not supreme as ‘mind that is not supreme’, and mind that is supreme as ‘mind that is supreme’; mind undistractified-&-lucidified in samādhi as ‘mind undistractified-&-lucidified in samādhi’, and mind not undistractified-&-lucidified in samādhi as ‘mind not undistractified-&-lucidified in samādhi’; freed mind as ‘freed mind’, and unfreed mind as ‘unfreed mind’.
Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya;	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, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ … pe … sadosaṃ vā cittaṃ … vītadosaṃ vā cittaṃ … samohaṃ vā cittaṃ … vītamohaṃ vā cittaṃ … saṃkhittaṃ vā cittaṃ … vikkhittaṃ vā cittaṃ … mahaggataṃ vā cittaṃ … amahaggataṃ vā cittaṃ … sauttaraṃ vā cittaṃ … anuttaraṃ vā cittaṃ … samāhitaṃ vā cittaṃ … asamāhitaṃ vā cittaṃ … vimuttaṃ vā cittaṃ … avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti.	In the same way, I have explained to my disciples a practice that they use to understand the minds of other beings and individuals, having comprehended them with their own mind …
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

(#4 recollect past lives)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, I have explained to my disciples a practice that they use to recollect the 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. ‘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.
Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa: ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	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.’
Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti.	In the same way, I have explained to my disciples a practice that they use to recollect the many kinds of past lives.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

(#5 divine eye)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti.	Furthermore, I have explained to my disciples a practice that they use so 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.
Seyyathāpi, udāyi, dve agārā sadvārā. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;	Suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.
evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti … pe …	In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn …
tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

(#6 destruction of asinine inclinations)

Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Furthermore, I have explained to my disciples a practice that they use to 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.
Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.	Suppose 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, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	In the same way, I have explained to my disciples a practice that they use to 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.
Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.	And many of my disciples meditate on that having attained perfection and consummation of insight.

77.24 - (conclusion)

(this concludes section {{_MN 77.5.5}})

Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.	[All of these Dharma teachings that lead to awakening] is the fifth Dharma because of which my disciples are loyal to me.
Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.	These are the five Dharmas because of which my disciples honor, respect, revere, and venerate me; and after honoring and respecting me, they remain loyal to me.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.	Satisfied, the wanderer Sakuludāyī was happy with what the Buddha said.

(end of sutta⏹️)

MN 77 commentary

B. Thanissaro from his MN 77 intro

https://www.dhammatalks.org/suttas/MN/MN77.html
Introduction
This sutta illustrates a principle set forth in DN 1: that run-of-the-mill people, when praising the Buddha, tend to speak only of minor matters, connected with virtue. They don’t really understand the higher reasons for giving the Buddha the praise he rightly deserves.
Sakuludāyin the wanderer, in conversation with the Buddha, here states that the Buddha is respected by his followers because he eats little; he is content with little in terms of food, clothing, and shelter; and he practices seclusion. The Buddha replies that he has students who eat less than he does; who are more ascetic than he is in terms of food, clothing, and shelter; and who practice seclusion more stringently than he does. If Sakuludāyin’s reasons were the only ones for which the Buddha’s followers respected him, these more stringent followers wouldn’t respect him at all.
The Buddha then goes on to explain five deeper reasons for which his followers respect him. The five fall into two sorts: Dharmas of his character, and his ability to teach them to master many skills, all the way to the total ending of suffering.
Because the Buddha in this sutta states that he does not follow the strict ascetic regimen that some of his students do, some people have interpreted this sutta as an implied criticism of those students and of ascetic regimens in general. This interpretation, however, takes the Buddha’s statements out of two contexts: their context within this sutta, and their context within his statements about ascetic regimens in other suttas.
In terms of this sutta, there is nothing in the Buddha’s words in this sutta to suggest that he is criticizing his stricter followers in any way. And in terms of his statements about asceticism in other suttas, it’s easy to see why. MN 101 contains a passage that is particularly relevant here.
“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.
“In the same way, the monk notices this: ‘When I live according to my pleasure, unskillful Dharmas increase in me & skillful Dharmas decline. When I exert myself with stress & pain, though, unskillful Dharmas decline in me & skillful Dharmas increase. Why don’t I exert myself with stress & pain?’ So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful Dharmas decline in him, & skillful Dharmas increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.” — MN 101
This passage makes two points. The first is that some people find that they cannot indulge in certain pleasures without provoking unskillful Dharmas in the mind. In cases like that, they have to avoid those pleasure and practice with pain. This would be the legitimate reason for which the Buddha’s followers would follow a stricter ascetic regimen than the Buddha, and there would be no reason for him to criticize them for doing so.
The second point explains why the Buddha himself no longer adheres to an ascetic regimen: He has already achieved his goal, and so is in no danger of falling back, even when eating larger amounts of food; when making use of exquisite food, clothing, and shelter; and when living surrounded by students and visitors. He is like the fletcher who has succeeded in straightening the arrow and no longer has to heat it between two flames.
Rather than taking a categorical position that all asceticism is bad or all asceticism is good, the Buddha took an analytical approach to the issue:
“If, when an asceticism is pursued, unskillful Dharmas increase and skillful Dharmas decline, then I tell you that that sort of asceticism is not to be pursued. But if, when an asceticism is pursued, unskillful Dharmas decline and skillful Dharmas increase, then I tell you that that sort of asceticism is to be pursued.” — AN 10:94
“Headman, those who say, ‘Gotama the contemplative criticizes all asceticism, that he categorically denounces & disparages all ascetics who live the rough life,’ are not saying what I have said, and they slander me with what is unfactual & untrue.…
“As for the ascetic living the rough life who afflicts & torments himself, who doesn’t attain a skilled state, and doesn’t realize a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on three grounds. On which three grounds can he be criticized? ‘He afflicts & torments himself’: This is the first ground on which he can be criticized. ‘He doesn’t attain a skilled state’: This is the second ground on which he can be criticized. ‘He doesn’t realize a superior human state, a truly noble distinction of knowledge & vision’: This is the third ground on which he can be criticized.…
“As for the ascetic living the rough life who afflicts & torments himself, who attains a skilled state, and who realizes a superior human state, a truly noble distinction of knowledge & vision: This ascetic living the rough life can be criticized on one ground and praised on two. On which one ground can he be criticized? ‘He afflicts & torments himself’: This is the one ground on which he can be criticized.… On which two grounds can he be praised? ‘He attains a skilled state’: This is the first ground on which he can be praised. ‘He realizes a superior human state, a truly noble distinction of knowledge & vision’: This is the second ground on which he can be praised.” — SN 42:12
The last example shows that ascetic practices, in and of themselves, are not necessarily contrary to the middle way. It is possible to follow them all the way to the noble attainments. And, as this sutta shows, only when you have followed the path to its culmination and attained the noble attainments can you fully appreciate how skilled a teacher the Buddha was.

MN 78 Samaṇamuṇḍika: (name of person)

(2022 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍ 2018/12)

Majjhima Nikāya 78	Middle Discourses 78
Samaṇamuṇḍikasutta	With Uggāhamāna Samaṇamuṇḍika
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi.	Now at that time the wanderer Uggāhamāna Samaṇamuṇḍikāputta was residing together with around three hundred wanderers in Mallikā’s single-halled monastery for group debates, set among the flaking pale-moon ebony trees.
Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya.	Then the master builder Pañcakaṅga left Sāvatthī in the middle of the day to see the Buddha.
Atha kho pañcakaṅgassa thapatissa etadahosi:	Then it occurred to him:
“akālo kho tāva bhagavantaṃ dassanāya;	“It’s the wrong time to see the Buddha,
paṭisallīno bhagavā.	as he’s in retreat.
Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya;	And it’s the wrong time to see the esteemed monks,
paṭisallīnā manobhāvaniyā bhikkhū.	as they’re in retreat.
Yannūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti.	Why don’t I go to Mallikā’s monastery to visit the wanderer Uggāhamāna?”
Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.	So that’s what he did.
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Uggāhamāna 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
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and 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.

78.1 - (Uggāhamāna's invincible ascetic— no bad body action, word, thought, livelihood)

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ.	Uggāhamāna saw Pañcakaṅga coming off in the distance,
Disvāna sakaṃ parisaṃ saṇṭhāpesi:	and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto saddamakattha;	“Be quiet, good sirs, don’t make a sound.
ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati.	Here comes Pañcakaṅga, a disciple of the ascetic Gotama.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati.	He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino;	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.
Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi.	Then Pañcakaṅga approached Uggāhamāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca:	When the greetings and polite conversation were over, he sat down to one side. Uggāhamāna said to him:
“catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ.	“Householder, when an individual has four Dharmas I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Katamehi catūhi?	What four?
Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati—	It’s when they do no bad deeds with their body; speak no bad words; resolve no bad resolves; and don’t earn a living by bad livelihood.
imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhan”ti.	When an individual has these four Dharmas I describe them as an invincible ascetic.”
Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi.	Then Pañcakaṅga neither approved nor dismissed that monk’s statement.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi:	He got up from his seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.	“I will learn the meaning of this statement from the Buddha himself.”
Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then he went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all that had been discussed.

78.1.1 - (Buddha makes fun of him, compare to baby)

Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca:	When he had spoken, the Buddha said to him:
“evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.	“Master builder, if what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati, aññatra phanditamattā.	For a little baby doesn’t even have a concept of ‘a body’, so how could they possibly do a bad deed with their body, apart from just wriggling?
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati, aññatra roditamattā.	And a little baby doesn’t even have a concept of ‘speech’, so how could they possibly speak bad words, apart from just crying?
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati, aññatra vikūjitamattā.	And a little baby doesn’t even have a concept of ‘resolve’, so how could they possibly resolve bad resolves, apart from just whimpering?
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati, aññatra mātuthaññā.	And a little baby doesn’t even have a concept of ‘livelihood’, so how could they possibly earn a living by bad livelihood, apart from their mother’s breast?
Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.	If what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.

78.2 - (Buddha’s ideal ascetic has 10 Dharmas)

78.2.1 - (10 Dharmas revealed in conclusion as 8aam + right knowledge + right liberation)

Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.	When an individual has four Dharmas I describe them, not as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment—but as having achieved the same level as a little baby.
Katamehi catūhi?	What four?
Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati—	It’s when they do no bad deeds with their body; speak no bad words; resolve no bad resolves; and don’t earn a living by bad livelihood.
imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ, api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.	When an individual has these four Dharmas I describe them, not as an invincible ascetic, but as having achieved the same level as a little baby.

78.2.2 - (but these things need to be understood first)

Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ.	When an individual has ten Dharmas, master builder, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Ime akusalā sīlā;	But certain things must first be understood, I say. ‘These are unskillful behaviors.’
tamahaṃ, thapati, veditabbanti vadāmi.
Itosamuṭṭhānā akusalā sīlā;	‘Unskillful behaviors stem from this.’
tamahaṃ, thapati, veditabbanti vadāmi.
Idha akusalā sīlā aparisesā nirujjhanti;	‘Here unskillful behaviors cease without anything left over.’
tamahaṃ, thapati, veditabbanti vadāmi.
Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti;	‘Someone practicing like this is practicing for the cessation of unskillful behaviors.’
tamahaṃ, thapati, veditabbanti vadāmi.
Ime kusalā sīlā;	‘These are skillful behaviors.’
tamahaṃ, thapati, veditabbanti vadāmi.
Itosamuṭṭhānā kusalā sīlā;	‘Skillful behaviors stem from this.’
tamahaṃ, thapati, veditabbanti vadāmi.
Idha kusalā sīlā aparisesā nirujjhanti;	‘Here skillful behaviors cease without anything left over.’
tamahaṃ, thapati, veditabbanti vadāmi.
Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti;	‘Someone practicing like this is practicing for the cessation of skillful behaviors.’
tamahaṃ, thapati, veditabbanti vadāmi.
Ime akusalā saṅkappā;	‘These are unskillful resolves.’
tamahaṃ, thapati, veditabbanti vadāmi.
Itosamuṭṭhānā akusalā saṅkappā;	‘Unskillful resolves stem from this.’
tamahaṃ, thapati, veditabbanti vadāmi.
Idha akusalā saṅkappā aparisesā nirujjhanti;	‘Here unskillful resolves cease without anything left over.’
tamahaṃ, thapati, veditabbanti vadāmi.
Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti;	‘Someone practicing like this is practicing for the cessation of unskillful resolves.’
tamahaṃ, thapati, veditabbanti vadāmi.
Ime kusalā saṅkappā;	‘These are skillful resolves.’
tamahaṃ, thapati, veditabbanti vadāmi.
Itosamuṭṭhānā kusalā saṅkappā;	‘Skillful resolves stem from this.’
tamahaṃ, thapati, veditabbanti vadāmi.
Idha kusalā saṅkappā aparisesā nirujjhanti;	‘Here skillful resolves cease without anything left over.’
tamahaṃ, thapati, veditabbanti vadāmi.
Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti;	‘Someone practicing like this is practicing for the cessation of skillful resolves.’
tamahaṃ, thapati, veditabbanti vadāmi.

78.3 - (What are unskillful behaviors)

Katame ca, thapati, akusalā sīlā?	And what, master builder, are unskillful behaviors?
Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo—	Unskillful deeds by way of body and speech, and bad livelihood.
ime vuccanti, thapati, akusalā sīlā.	These are called unskillful behaviors.

78.3.1 - (Where do them stem from? )

Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā?	And where do these unskillful behaviors stem from?
Samuṭṭhānampi nesaṃ vuttaṃ.	Where they stem from has been stated.
‘Cittasamuṭṭhānā’tissa vacanīyaṃ.	You should say that they stem from the mind.
Katamaṃ cittaṃ?	What mind?
Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ.	The mind takes many and diverse forms.
Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.	But unskillful behaviors stem from a mind that has greed, hate, and delusion.

78.3.2 - (How do they cease? )

Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti?	And where do these unskillful behaviors cease without anything left over?
Nirodhopi nesaṃ vutto.	Their cessation has also been stated.
Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti—	It’s when a monk gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind; they give up wrong livelihood and earn a living by right livelihood.
etthete akusalā sīlā aparisesā nirujjhanti.	This is where these unskillful behaviors cease without anything left over.

78.3.3 - (what’s the practice for their cessation? Right effort)

Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti?	And how is someone practicing for the cessation of unskillful behaviors?
Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development.
Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.	Someone practicing like this is practicing for the cessation of unskillful behaviors.

78.4 - (What are kusala sila? )

Katame ca, thapati, kusalā sīlā?	And what are skillful behaviors?
Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi.	Skillful deeds by way of body and speech, and purified livelihood are included in behavior, I say.
Ime vuccanti, thapati, kusalā sīlā.	These are called skillful behaviors.

78.4.1 - (where do they stem from?)

Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā?	And where do these skillful behaviors stem from?
Samuṭṭhānampi nesaṃ vuttaṃ.	Where they stem from has been stated.
‘Cittasamuṭṭhānā’tissa vacanīyaṃ.	You should say that they stem from the mind.
Katamaṃ cittaṃ?	What mind?
Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ.	The mind takes many and diverse forms.
Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.	But skillful behaviors stem from a mind that is free from greed, hate, and delusion.

78.4.2 - (where do they cease? )

Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti?	And where do these skillful behaviors cease without anything left over?
Nirodhopi nesaṃ vutto.	Their cessation has also been stated.
Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo,	It’s when a monk behaves ethically, but they don’t identify with their ethical behavior.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where these skillful behaviors cease without anything left over.

78.4.3 - (Kusala sīla purified by right effort)

Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti?	And how is someone practicing for the cessation of skillful behaviors?
Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise …
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …	so that unskillful Dharmas are given up …
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …	so that skillful Dharmas arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.	Someone practicing like this is practicing for the cessation of skillful behaviors.

78.5 - (what are 3 akusalā saṅkappā? exact opposite of 3 aspects of right resolve, lust, ill will, harm)

Katame ca, thapati, akusalā saṅkappā?	And what are unskillful resolves?
Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo—	resolves of sensuality, of malice, and of cruelty.
ime vuccanti, thapati, akusalā saṅkappā.	These are called unskillful resolves.

78.5.1 - (Akusalā saṅkappā depend on 3 perceptions based on opposite of right resolves, lust, ill will, harm)

Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā?	And where do these unskillful resolves stem from?
Samuṭṭhānampi nesaṃ vuttaṃ.	Where they stem from has been stated.
‘Saññāsamuṭṭhānā’tissa vacanīyaṃ.	You should say that they stem from perception.
Katamā saññā?	What perception?
Saññāpi hi bahū anekavidhā nānappakārakā.	Perception takes many and diverse forms.
Kāmasaññā, byāpādasaññā, vihiṃsāsaññā—	Perceptions of sensuality, malice, and cruelty—
itosamuṭṭhānā akusalā saṅkappā.	unskillful resolves stem from this.

78.5.2 - (akusalā saṅkappā cease in first jhāna)

Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti?	And where do these unskillful resolves cease without anything left over?
Nirodhopi nesaṃ vutto.	Their cessation has also been stated.
Idha, thapati, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
etthete akusalā saṅkappā aparisesā nirujjhanti.	This is where these unskillful resolves cease without anything left over.

78.5.3 - (right effort does the work of removing akusalā saṅkappā within, and prior to first jhāna)

Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti?	And how is someone practicing for the cessation of unskillful resolves?
Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise …
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …	so that unskillful Dharmas are given up …
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …	so that skillful Dharmas arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.	Someone practicing like this is practicing for the cessation of unskillful resolves.

78.6 - (what are 3 kusalā saṅkappā? same 3 aspects of Right Resolve)

Katame ca, thapati, kusalā saṅkappā?	And what are skillful resolves?
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo—	resolves of renunciation, non-ill-will, and nonharm.
ime vuccanti, thapati, kusalā saṅkappā.	These are called skillful resolves.

78.6.1 (kusalā saṅkappā depend on the 3 kusala perceptions)

Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā?	And where do these skillful resolves stem from?
Samuṭṭhānampi nesaṃ vuttaṃ.	Where they stem from has been stated.
‘Saññāsamuṭṭhānā’tissa vacanīyaṃ.	You should say that they stem from perception.
Katamā saññā?	What perception?
Saññāpi hi bahū anekavidhā nānappakārakā.	Perception takes many and diverse forms.
Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā—	Perceptions of renunciation, non-ill-will, and kindness—
itosamuṭṭhānā kusalā saṅkappā.	skillful resolves stem from this.

78.6.2 - (kusalā saṅkappā cease in 2nd jhāna)

Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti?	And where do these skillful resolves cease without anything left over?
Nirodhopi nesaṃ vutto.	Their cessation has also been stated.
Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati;	It’s when, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
etthete kusalā saṅkappā aparisesā nirujjhanti.	This is where these skillful resolves cease without anything left over.

78.6.2.0 – (that means kusalā saṅkappā are active in 1st jhāna!)

[Skillful resolves are still active in first jhāna. Those skillful resolves manifest as the directed thoughts and evaluation (--ERROR SUTREF--) of first jhāna.]

78.6.3 - (right effort removes kusala sankappa from first jhāna resulting in no V&V of 2nd jhāna)

Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti?	And how is someone practicing for the cessation of skillful resolves?
Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise …
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya … pe …	so that unskillful Dharmas are given up …
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya … pe …	so that skillful Dharmas arise …
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.	Someone practicing like this is practicing for the cessation of skillful resolves.

78.7 - (conclusion )

Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ?	Master builder, when an individual has what ten Dharmas do I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment?
Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—	It’s when a monk has an adept’s right view, right resolve, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom.
imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhan”ti.	When an individual has these ten Dharmas, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.	Satisfied, Pañcakaṅga the master builder was happy with what the Buddha said.

jhāna links

{{_MN 78.6}} - (what are 3 kusalā saṅkappā? same 3 aspects of Right Resolve)
{{_MN 78.6.1}} (kusalā saṅkappā depend on the 3 kusala perceptions)
{{_MN 78.6.2}} - (kusalā saṅkappā cease in 2nd jhāna)
{{_MN 78.6.2.0}} – (that means kusalā saṅkappā are active in 1st jhāna!
{{_MN 78.6.3}} - (right effort removes kusala sankappa from first jhāna resulting in no V&V of 2nd jhāna)

79 – MN 79 Cūḷa-sakuludāyi: shorter (discourse with) sakuludāyi

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ.	Now at that time the wanderer Sakuludāyī was residing together with a large assembly of wanderers in the monastery of the wanderers in the peacocks’ feeding ground.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“atippago kho tāva rājagahe piṇḍāya carituṃ.	“It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Sakuludāyī at the monastery of the wanderers in the peacocks’ feeding ground?”
Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.	Then the Buddha went to the monastery of the wanderers.
Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ—	Now at that time, Sakuludāyī 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
rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and 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.
Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ.	Sakuludāyī saw the Buddha coming off in the distance,
Disvāna sakaṃ parisaṃ saṇṭhāpesi:	and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ samaṇo gotamo āgacchati;	Here comes the ascetic Gotama.
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī.	The venerable likes quiet and praises quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.
Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.	Then the Buddha approached Sakuludāyī,
Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca:	who said to him:
“etu kho, bhante, bhagavā.	“Come, Blessed One!
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā;	Please, sir, sit down, this seat is ready.”
idamāsanaṃ paññattan”ti.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Sakuludāyī took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca:	The Buddha said to him:
“kāya nuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Udāyī, what were you sitting talking about just now? What conversation was unfinished?”
“Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā.	“Sir, leave aside what we were sitting talking about just now.
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.	It won’t be hard for you to hear about that later.
Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti;	When I don’t come to the assembly, they sit and engage in all kinds of unworthy talk.
yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti:	But when I have come to the assembly, they sit gazing up at my face alone, thinking:
‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ sossāmā’ti;	‘Whatever the ascetic Udāyī teaches, we shall listen to it.’
yadā pana, bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā nisinnā homa:	But when the Buddha has come to the assembly, both myself and the assembly sit gazing up at your face, thinking:
‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’”ti.	‘Whatever the Buddha teaches, we shall listen to it.’”

79.2 - (Buddha gives talk to Udāyī and his students)

“Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā”ti.	“Well then, Udāyī, suggest something for me to talk about.”
“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.	“Master Gotama, a few days ago someone was claiming to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’
So mayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.	When I asked them a question about the past, they dodged the issue, distracted the discussion with irrelevant points, and displayed irritation, hate, and bitterness.
Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi:	That reminded me of the Buddha:
‘aho nūna bhagavā, aho nūna sugato. Yo imesaṃ dhammānaṃ sukusalo’”ti.	‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’”
“Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti?	“But Udāyī, who was it that made such a claim and behaved in such a way?”
“Nigaṇṭho, bhante, nāṭaputto”ti.	“It was Nigaṇṭha Nātaputta, sir.”
“Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya, so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ;	“Udāyī, someone who can recollect their many kinds of past lives, with features and details, might ask me a question about the past, or I might ask them a question about the past.
so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.	And they might satisfy me with their answer, or I might satisfy them with my answer.
Yo kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya, so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya, taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ;	Someone who, with clairvoyance that is purified and superhuman, understands how sentient beings are reborn according to their deeds might ask me a question about the future, or I might ask them a question about the future.
so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya, tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.	And they might satisfy me with their answer, or I might satisfy them with my answer.

79.4 - (Buddha teaches him conditionality)

Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.	Nevertheless, Udāyī, leave aside the past and the future.
Dhammaṃ te desessāmi—	I shall teach you the Dhamma:
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;	‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī”ti.	When this doesn’t exist, that is not; due to the cessation of this, that ceases.’”
“Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ,	“Well sir, I can’t even recall with features and details what I’ve undergone in this incarnation.
kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā?	How should I possibly recollect my many kinds of past lives with features and details, like the Buddha?
Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi,	And I can’t now see even a mud-goblin.
kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā?	How should I possibly, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn, like the Buddha?
Yaṃ pana maṃ, bhante, bhagavā evamāha:	But then the Buddha told me:
‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto;	‘Nevertheless, Udāyī, leave aside the past and the future.
dhammaṃ te desessāmi—	I shall teach you the Dhamma:
imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;	“When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti tañca pana me bhiyyoso mattāya na pakkhāyati.	When this doesn’t exist, that is not; due to the cessation of this, that ceases.”’ But that is even more unclear to me.
Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā”ti.	Perhaps I might satisfy the Buddha by answering a question about my own teacher’s doctrine.”

79.6 - (Udāyī’s teacher’s doctrine: ‘This is the ultimate splendor’)

“Kinti pana te, udāyi, sake ācariyake hotī”ti?	“But Udāyī, what is your own teacher’s doctrine?”
“Amhākaṃ, bhante, sake ācariyake evaṃ hoti:	“Sir, it’s this:
‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’”ti.	‘This is the ultimate splendor, this is the ultimate splendor.’”
“Yaṃ pana te etaṃ, udāyi, sake ācariyake evaṃ hoti:	“But what is that ultimate splendor?”
‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti, katamo so paramo vaṇṇo”ti?
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.	“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?	“But what is that ultimate splendor compared to which no other splendor is finer?”
“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.	“Sir, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“Dīghāpi kho te esā, udāyi, phareyya:	“Udāyī, you could draw this out for a long time.
‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi.	You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.
Seyyathāpi, udāyi, puriso evaṃ vadeyya:	Suppose a man was to say:
‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti.	‘Whoever the finest lady in the land is, it is her that I want, her I desire!’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?	‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—evaṃnāmā evaṅgottāti vāti … pe … dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṃ gāme vā nigame vā nagare vā’ti?	‘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?’
Iti puṭṭho ‘āmā’ti vadeyya.	Asked this, he’d say, ‘Yes.’
Taṃ kiṃ maññasi, udāyi—	What do you think, Udāyī?
nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Evameva kho tvaṃ, udāyi, ‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī”ti.	“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”

79.8 - (simile of beryl gem)

“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā”ti.	“Sir, suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is sound after death.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”
“Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“A firefly in the dark of night, sir.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”
“Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“An oil lamp in the dark of night, sir.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: an oil lamp in the dark of night, or a bonfire in the dark of night?”
“Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“A bonfire in the dark of night, sir.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: a bonfire in the dark of night, or the Morning Star in a clear and cloudless sky at the crack of dawn?”
“Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“The Morning Star in a clear and cloudless sky at the crack of dawn, sir.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: the Morning Star in a clear and cloudless sky at the crack of dawn, or the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath?”
“Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“The full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, sir.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo—imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, or the sun at midday in a clear and cloudless sky in the last month of the rainy season?”
“Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“The sun at midday in a clear and cloudless sky in the last month of the rainy season, sir.”
“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi.	“Beyond this, Udāyī, I know very many gods on whom the light of the sun and moon make no impression.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti.	‘The splendor compared to which no other splendor is finer.’
Atha ca pana tvaṃ, udāyi, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesī”ti.	But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.”
“Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan”ti.	“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”
“Kiṃ pana tvaṃ, udāyi, evaṃ vadesi:	“But Udāyī, why do you say this?”
‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan’”ti?
“Amhākaṃ, bhante, sake ācariyake evaṃ hoti:	“Sir, it says this in our own teacher’s doctrine:
‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti.	‘This is the ultimate splendor, this is the ultimate splendor.’
Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā rittā tucchā aparaddhā”ti.	But when pursued, pressed, and grilled on our own teacher’s doctrine, we turned out to be void, hollow, and mistaken.”

79.10 - (is there a world of perfect happiness? A path to it?)

“Kiṃ panudāyi, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?	“But Udāyī, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”
“Amhākaṃ, bhante, sake ācariyake evaṃ hoti:	“Sir, it says this in our own teacher’s doctrine:
‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti.	‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’”
“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?	“Well, what is that grounded path for realizing a world of perfect happiness?”
“Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati.	“Sir, it’s when someone gives up killing living creatures, stealing, sexual misconduct, and lying. And they proceed having undertaken some kind of mortification.
Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.	This is the grounded path for realizing a world of perfect happiness.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?	On an occasion when someone refrains from killing living creatures, is their self perfectly happy at that time, or does it have both pleasure and pain?”
“Sukhadukkhī, bhante”.	“It has both pleasure and pain.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?	On an occasion when someone refrains from stealing …
“Sukhadukkhī, bhante”.
“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?	sexual misconduct …
“Sukhadukkhī, bhante”.
“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?	lying, is their self perfectly happy at that time, or does it have both pleasure and pain?”
“Sukhadukkhī, bhante”.	“It has both pleasure and pain.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?	On an occasion when someone undertakes and follows some kind of mortification, is their self perfectly happy at that time, or does it have both pleasure and pain?”
“Sukhadukkhī, bhante”.	“It has both pleasure and pain.”
“Taṃ kiṃ maññasi, udāyi,	“What do you think, Udāyī?
api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti?	Is a perfectly happy world realized by relying on a practice of mixed pleasure and pain?”
“Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan”ti.	“The Blessed One has cut short the discussion! The Holy One has cut short the discussion!”
“Kiṃ pana tvaṃ, udāyi, vadesi:	“But Udāyī, why do you say this?”
‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan’”ti?
“Amhākaṃ, bhante, sake ācariyake evaṃ hoti:	“Sir, it says this in our own teacher’s doctrine:
‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti.	‘There is a world of perfect happiness. And there is a grounded path for realizing a world of perfect happiness.’
Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.	But when pursued, pressed, and grilled on our own teacher’s doctrine, we turned out to be void, hollow, and mistaken.
“Kiṃ pana, bhante, atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?	But sir, is there a world of perfect happiness? And is there a grounded path for realizing a world of perfect happiness?”
“Atthi kho, udāyi, ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.	“There is a world of perfect happiness, Udāyī. And there is a grounded path for realizing a world of perfect happiness.”
“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?	“Well sir, what is that grounded path for realizing a world of perfect happiness?”
“Idhudāyi, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;	“It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna.
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna.
pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati—	With the fading away of rapture, they enter and remain in the third jhāna.
ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.	This is the grounded path for realizing a world of perfect happiness.”
“Na kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya, sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti.	“Sir, that’s not the grounded path for realizing a world of perfect happiness. At that point a perfectly happy world has already been realized.”
“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti;	“No, Udāyī, at that point a perfectly happy world has not been realized.
ākāravatī tveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.	This is the grounded path for realizing a world of perfect happiness.”
Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi:	When he said this, Sakuludāyī’s assembly made an uproar, a dreadful racket:
“ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma sācariyakā.	“In that case, we’re lost, and so are our teacher’s doctrines! We’re lost, and so are our teacher’s doctrines!
Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.	We know nothing higher than this!”

79.12 - (when is perfect world realized? 4th jhāna meditator meets brahma devas)

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca:	Then Sakuludāyī, having quieted those wanderers, said to the Buddha:
“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti?	“Well sir, at what point is a perfectly happy world realized?”
“Idhudāyi, bhikkhu sukhassa ca pahānā … pe … catutthaṃ jhānaṃ … upasampajja viharati.	“It’s when, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna.
Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati.	There are deities who have been reborn in a perfectly happy world. That monk associates with them, converses, and engages in discussion.
Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.	It’s at this point that a perfectly happy world has been realized.”

79.13 - (monks train for even finer things than ‘perfect world’)

“Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti?	“Surely the monks must live the spiritual life under the Buddha for the sake of realizing this perfectly happy world?”
“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	“No, Udāyī, the monks don’t live the spiritual life under me for the sake of realizing this perfectly happy world.
Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.	There are other things that are finer, for the sake of which the monks live the spiritual life under me.”

79.13.1 - (four jhānas)

“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti?	“But what are those finer things?”
“Idhudāyi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā … pe …	“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. …
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This is one of the finer things for the sake of which the monks live the spiritual life under me.
Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ …	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.

79.13.2 - (three higher knowledges of 6ab ⚡☸)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They recollect their many kinds of past lives, with features and details.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti … pe … ‘ayaṃ dukkhanirodho’ti … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti,	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti … ‘ayaṃ āsavanirodho’ti … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.
Ime kho, udāyi, 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.”
Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca:	When he had spoken, Sakuludāyī said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

79.14 - (Udāyī attempts to ordain, but his students prevent him)

Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ:	When he said this, Sakuludāyī’s assembly said to him:
“mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari;	“Master Udāyī, don’t live the spiritual life under the ascetic Gotama.
mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi.	You have been a teacher; don’t live as a student.
Seyyathāpi nāma udakamaṇiko hutvā udañcaniko assa, evaṃ sampadamidaṃ bhoto udāyissa bhavissati.	The consequence for you will be as if a water jar were to become a water jug.
Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari;	Master Udāyī, don’t live the spiritual life under the ascetic Gotama.
mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī”ti.	You have been a teacher; don’t live as a student.”
Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.	And that’s how the wanderer Sakuludāyī’s own assembly prevented him from living the spiritual life under the Buddha.

(end of sutta⏹️)

80 – MN 80 Vekhanasa: with Vekhanasa

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Vekhanasa went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi.	When the greetings and polite conversation were over, he stood to one side,
Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi:	and spoke these words of inspiration:
“ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo”ti.	“This is the ultimate splendor, this is the ultimate splendor.”

80.2 - (Kaccāna’s ‘This is the ultimate splendor’)

“Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi:	“But Kaccāna, why do you say:
‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti?	‘This is the ultimate splendor, this is the ultimate splendor.’
Katamo, kaccāna, so paramo vaṇṇo”ti?	What is that ultimate splendor?”
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.	“Master Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?	“But what is that ultimate splendor compared to which no other splendor is finer?”
“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.	“Master Gotama, the ultimate splendor is the splendor compared to which no other splendor is finer.”
“Dīghāpi kho te esā, kaccāna, phareyya:	“Kaccāna, you could draw this out for a long time.
‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi.	You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.
Seyyathāpi, kaccāna, puriso evaṃ vadeyya:	Suppose a man was to say:
‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti.	‘Whoever the finest lady in the land is, it is her that I want, her I desire!’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?	‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṅgottāti vāti … pe … dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṃ gāme vā nigame vā nagare vā’ti?	‘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?’
Iti puṭṭho ‘āmā’ti vadeyya.	Asked this, he’d say, ‘Yes.’

80.3 - (simile of beryl gem)

Taṃ kiṃ maññasi, kaccāna,	What do you think, Kaccāna?
nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Evameva kho tvaṃ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesī”ti.	“In the same way, you say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.”
“Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā”ti.	“Master Gotama, suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is sound after death.”
“Taṃ kiṃ maññasi, kaccāna,	“What do you think, Kaccāna?
yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”
“Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“A firefly in the dark of night.”
“Taṃ kiṃ maññasi, kaccāna,	“What do you think, Kaccāna?
yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”
“Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“An oil lamp in the dark of night.”
“Taṃ kiṃ maññasi, kaccāna,	“What do you think, Kaccāna?
yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: an oil lamp in the dark of night, or a bonfire in the dark of night?”
“Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“A bonfire in the dark of night.”
“Taṃ kiṃ maññasi, kaccāna,	“What do you think, Kaccāna?
yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: a bonfire in the dark of night, or the Morning Star in a clear and cloudless sky at the crack of dawn?”
“Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“The Morning Star in a clear and cloudless sky at the crack of dawn.”
“Taṃ kiṃ maññasi, kaccāna,	“What do you think, Kaccāna?
yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: the Morning Star in a clear and cloudless sky at the crack of dawn, or the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath?”
“Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“The full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath.”
“Taṃ kiṃ maññasi, kaccāna,	“What do you think, Kaccāna?
yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?	Which of these two has a finer splendor: the full moon at midnight in a clear and cloudless sky on the fifteenth day sabbath, or the sun at midday in a clear and cloudless sky in the last month of the rainy season?”
“Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo—ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.	“The sun at midday in a clear and cloudless sky in the last month of the rainy season.”
“Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi.	“Beyond this, Kaccāna, I know very many gods on whom the light of the sun and moon make no impression.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti.	‘The splendor compared to which no other splendor is finer.’
Atha ca pana tvaṃ, kaccāna, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesi.	But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.

80.4 - (five kinds of sensual stimulation 5kg)

Pañca kho ime, kaccāna, kāmaguṇā.	Kaccāna, there are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, kaccāna, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.	The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure.
Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī”ti.	So there is the saying: ‘From the senses comes sensual pleasure. From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there.’”
Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca:	When he said this, Vekhanasa said to the Buddha:
“acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.	“It’s incredible, Master Gotama, it’s amazing!
Yāva subhāsitañcidaṃ bhotā gotamena:	How well said this was by Master Gotama!
‘kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’ti.	‘From the senses comes sensual pleasure. From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there.’
‘Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī’”ti	Master Gotama, from the senses comes sensual pleasure. From sensual pleasure comes the best kind of sensual pleasure, which is said to be the best thing there.”
“dujjānaṃ kho etaṃ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena—	“Kaccāna, it’s hard for you, who has a different view, creed, belief, practice, and teacher’s doctrine, to understand
kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā.	the senses, sensual pleasure, and the best kind of sensual pleasure.
Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā te kho etaṃ jāneyyuṃ—	There are monks who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. They can understand
kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā”ti.	the senses, sensual pleasure, and the best kind of sensual pleasure.”

80.6 - (Vekhanasa became angry … and badmouthed the Buddha )

Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno:	When he said this, Vekhanasa became angry and upset. He even attacked and badmouthed the Buddha himself, saying:
“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca:	“The ascetic Gotama will be worsted!” He said to the Buddha:
“evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana	“This is exactly what happens with some ascetics and brahmins. Not knowing the past or seeing the future, they nevertheless claim:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti—pajānāmā’ti—paṭijānanti.	‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī”ti.	Their statement turns out to be a joke—mere words, void and hollow.”
“Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ,	“Kaccāna, there are some ascetics and brahmins who, not knowing the past or seeing the future, nevertheless claim:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti—pajānāmā’ti—paṭijānanti;	‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
tesaṃ soyeva sahadhammiko niggaho hoti.	There is a legitimate refutation of them.
Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto.	Nevertheless, Kaccāna, leave aside the past and the future.
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi.	Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti—	Practicing as instructed they will soon know and see for themselves:
evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā.	‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’
Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi;	Suppose there was a little baby bound with swaddling up to the neck.
tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ;	As they grow up and their senses mature, they’re accordingly released from those bonds.
so mokkhomhīti kho jāneyya no ca bandhanaṃ.	They’d know ‘I’m released,’ and there would be no more bonds.
Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi;	In the same way, let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati, sāmaṃ dakkhiti:	Practicing as instructed they will soon know and see for themselves:
‘evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā’”ti.	‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’”

80.8 - (Vekhanasa becomes lay follower)

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca:	When he said this, Vekhanasa said to the Buddha:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

(end of sutta⏹️)

81 – MN 81 Ghaṭikāra: with Ghaṭikāra

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Atha kho bhagavā maggā okkamma aññatarasmiṃ padese sitaṃ pātvākāsi.	Then the Buddha left the road, and at a certain spot he smiled.
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”

81.1 - (Buddha smiled because previous Buddha Kassapa was here once)

“Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso.	“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people.
Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.	And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga.
Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi.	It was here, in fact, that he had his monastery,
Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṃghaṃ ovadatī”ti.	where he sat and advised the monk Saṅgha.”
Atha kho āyasmā ānando catugguṇaṃ saṅghāṭiṃ paññapetvā bhagavantaṃ etadavoca:	Then Ānanda spread out his outer robe folded in four and said to the Buddha:
“tena hi, bhante, bhagavā nisīdatu ettha.	“Well then, sir, may the Blessed One sit here!
Ayaṃ bhūmipadeso dvīhi arahantehi sammāsambuddhehi paribhutto bhavissatī”ti.	Then this piece of land will have been occupied by two perfected ones, fully awakened Buddhas.”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	When he was seated he said to Venerable Ānanda:
“Bhūtapubbaṃ, ānanda, imasmiṃ padese vegaḷiṅgaṃ nāma gāmanigamo ahosi iddho ceva phīto ca bahujano ākiṇṇamanusso.	“Once upon a time, Ānanda, there was a market town in this spot named Vebhaliṅga. It was successful and prosperous and full of people.
Vegaḷiṅgaṃ kho, ānanda, gāmanigamaṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi.	And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by Vebhaliṅga.
Idha sudaṃ, ānanda, kassapassa bhagavato arahato sammāsambuddhassa ārāmo ahosi.	It was here, in fact, that he had his monastery,
Idha sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho nisinnako bhikkhusaṅghaṃ ovadati.	where he sat and advised the monk Saṅgha.

81.2 - (Buddha Kassapa’s chief attendant, potter named Ghaṭīkāra)

Vegaḷiṅge kho, ānanda, gāmanigame ghaṭikāro nāma kumbhakāro kassapassa bhagavato arahato sammāsambuddhassa upaṭṭhāko ahosi aggupaṭṭhāko.	The Buddha Kassapa had as chief attendant in Vebhaliṅga a potter named Ghaṭīkāra.
Ghaṭikārassa kho, ānanda, kumbhakārassa jotipālo nāma māṇavo sahāyo ahosi piyasahāyo.	Ghaṭīkāra had a dear friend named Jotipāla, a brahmin student.
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi:	Then Ghaṭīkāra addressed Jotipāla:

81.3 - (Jotipāla, a brahmin student is his best friend)

‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	When he said this, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’
Dutiyampi kho, ānanda … pe …	For a second time …
tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ etadavoca:	and a third time, Ghaṭīkāra addressed Jotipāla:
‘āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	‘Come, dear Jotipāla, let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	For a third time, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’
‘Tena hi, samma jotipāla, sottisināniṃ ādāya nadiṃ gamissāma sināyitun’ti.	‘Well then, dear Jotipāla, let’s take some bathing paste of powdered shell and go to the river to bathe.’
‘Evaṃ, sammā’ti kho, ānanda, jotipālo māṇavo ghaṭikārassa kumbhakārassa paccassosi.	‘Yes, dear,’ replied Jotipāla.
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo sottisināniṃ ādāya nadiṃ agamaṃsu sināyituṃ.	So that’s what they did.

81.4 - (Ghaṭīkāra tries again to convince Jotipāla to see Buddha Kassapa)

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi:	Then Ghaṭīkāra addressed Jotipāla:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Evaṃ vutte, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	When he said this, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’
Dutiyampi kho, ānanda … pe …	For a second time …
tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ etadavoca:	and a third time, Ghaṭīkāra addressed Jotipāla:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Tatiyampi kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	For a third time, Jotipāla said to him:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’

81.5 - (Ghaṭīkāra grabbed Jotipāla by the belt )

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ ovaṭṭikāyaṃ parāmasitvā etadavoca:	Then Ghaṭīkāra grabbed Jotipāla by the belt and said:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Atha kho, ānanda, jotipālo māṇavo ovaṭṭikaṃ vinivaṭṭetvā ghaṭikāraṃ kumbhakāraṃ etadavoca:	So Jotipāla undid his belt and said to Ghaṭīkāra:
‘alaṃ, samma ghaṭikāra.	‘Enough, dear Ghaṭīkāra.
Kiṃ pana tena muṇḍakena samaṇakena diṭṭhenā’ti?	What’s the use of seeing that baldy, that fake ascetic?’
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ sīsaṃnhātaṃ kesesu parāmasitvā etadavoca:	Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said:
‘ayaṃ, samma jotipāla, kassapassa bhagavato arahato sammāsambuddhassa avidūre ārāmo.	‘Dear Jotipāla, the Buddha Kassapa’s monastery is not far away.
Āyāma, samma jotipāla, kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya upasaṅkamissāma.	Let’s go to see the Blessed One Kassapa, the perfected one, the fully awakened Buddha.
Sādhusammatañhi me tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For I regard it as holy to see that Blessed One.’
Atha kho, ānanda, jotipālassa māṇavassa etadahosi:	Then Jotipāla thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing,
Yatra hi nāmāyaṃ ghaṭikāro kumbhakāro ittarajacco samāno amhākaṃ sīsaṃnhātānaṃ kesesu parāmasitabbaṃ maññissati;	how this potter Ghaṭikāra, though born in a lower caste, should presume to grab me by the hair of my freshly-washed head!
na vatidaṃ kira orakaṃ maññe bhavissatī’ti;	This must be no ordinary matter.’
ghaṭikāraṃ kumbhakāraṃ etadavoca:	He said to Ghaṭīkāra:
‘yāvatādohipi, samma ghaṭikārā’ti?	‘You’d even milk it to this extent, dear Ghaṭīkāra?’
‘Yāvatādohipi, samma jotipāla.	‘I even milk it to this extent, dear Jotipāla.
Tathā hi pana me sādhusammataṃ tassa bhagavato dassanaṃ arahato sammāsambuddhassā’ti.	For that is how holy I regard it to see that Blessed One.’
‘Tena hi, samma ghaṭikāra, muñca; gamissāmā’ti.	‘Well then, dear Ghaṭīkāra, release me, we shall go.’

81.6 - (Jotipāla finally agrees to see Buddha, and ordains)

Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi. Jotipālo pana māṇavo kassapena bhagavatā arahatā sammāsambuddhena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	Then Ghaṭīkāra the potter and Jotipāla the brahmin student went to the Buddha Kassapa. Ghaṭīkāra bowed and sat down to one side, but Jotipāla exchanged greetings with the Buddha and sat down to one side.
Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Ghaṭīkāra said to the Buddha Kassapa:
‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo.	‘Sir, this is my dear friend Jotipāla, a brahmin student.
Imassa bhagavā dhammaṃ desetū’ti.	Please teach him the Dhamma.’
Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho ghaṭikārañca kumbhakāraṃ jotipālañca māṇavaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then the Buddha Kassapa educated, encouraged, fired up, and inspired Ghaṭikāra and Jotipāla with a Dhamma talk.
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā kassapassa bhagavato arahato sammāsambuddhassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	Then they got up from their seat, bowed, and respectfully circled the Buddha Kassapa, keeping him on their right, before leaving.
Atha kho, ānanda, jotipālo māṇavo ghaṭikāraṃ kumbhakāraṃ etadavoca:	Then Jotipāla said to Ghatīkāra:
‘imaṃ nu tvaṃ, samma ghaṭikāra, dhammaṃ suṇanto atha ca pana agārasmā anagāriyaṃ na pabbajissasī’ti?	‘Dear Ghaṭīkāra, you have heard this teaching, so why don’t you go forth from the lay life to homelessness?’
‘Nanu maṃ, samma jotipāla, jānāsi, andhe jiṇṇe mātāpitaro posemī’ti?	‘Don’t you know, dear Jotipāla, that I look after my blind old parents?’
‘Tena hi, samma ghaṭikāra, ahaṃ agārasmā anagāriyaṃ pabbajissāmī’ti.	‘Well then, dear Ghaṭīkāra, I shall go forth from the lay life to homelessness.’
Atha kho, ānanda, ghaṭikāro ca kumbhakāro jotipālo ca māṇavo yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho, ānanda, ghaṭikāro kumbhakāro kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then Ghaṭīkāra and Jotipāla went to the Buddha Kassapa, bowed and sat down to one side, Ghaṭīkāra said to the Buddha Kassapa:
‘ayaṃ me, bhante, jotipālo māṇavo sahāyo piyasahāyo.	‘Sir, this is my dear friend Jotipāla, a brahmin student.
Imaṃ bhagavā pabbājetū’ti.	Please give him the going forth.’
Alattha kho, ānanda, jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ.	And Jotipāla the brahmin student received the going forth, the ordination in the Buddha’s presence.

81.7 - (King Kikī offers meal to Buddha)

Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho acirūpasampanne jotipāle māṇave aḍḍhamāsupasampanne vegaḷiṅge yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkāmi.	Not long after Jotipāla’s ordination, a fortnight later, the Buddha Kassapa—having stayed in Vebhaliṅga as long as he wished—set out for Benares.
Anupubbena cārikaṃ caramāno yena bārāṇasī tadavasari.	Traveling stage by stage, he arrived at Benares,
Tatra sudaṃ, ānanda, kassapo bhagavā arahaṃ sammāsambuddho bārāṇasiyaṃ viharati isipatane migadāye.	where he stayed near Benares, in the deer park at Isipatana.
Assosi kho, ānanda, kikī kāsirājā: ‘kassapo kira bhagavā arahaṃ sammāsambuddho bārāṇasiṃ anuppatto bārāṇasiyaṃ viharati isipatane migadāye’ti.	King Kikī of Kāsi heard that he had arrived.
Atha kho, ānanda, kikī kāsirājā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi bārāṇasiyā niyyāsi mahaccarājānubhāvena kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ dassanāya.	King Kikī had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Benares to see the Buddha Kassapa.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdi.	He went by carriage as far as the terrain allowed, then descended and approached the Buddha Kassapa on foot. He bowed and sat down to one side.
Ekamantaṃ nisinnaṃ kho, ānanda, kikiṃ kāsirājānaṃ kassapo bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho, ānanda, kikī kāsirājā kassapena bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then King Kikī said to the Buddha:
‘adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’ti.	‘Sir, would the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me?’
Adhivāsesi kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho tuṇhībhāvena.	The Buddha Kassapa consented in silence.
Atha kho, ānanda, kikī kāsirājā kassapassa bhagavato sammāsambuddhassa adhivāsanaṃ viditvā uṭṭhāyāsanā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, King Kikī got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho, ānanda, kikī kāsirājā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā paṇḍupuṭakassa sālino vigatakāḷakaṃ anekasūpaṃ anekabyañjanaṃ, kassapassa bhagavato arahato sammāsambuddhassa kālaṃ ārocāpesi:	And when the night had passed, King Kikī had a variety of delicious foods prepared in his own home—soft saffron rice with the dark grains picked out, served with many soups and sauces. Then he had the Buddha informed of the time, saying:
‘kālo, bhante, niṭṭhitaṃ bhattan’ti.	‘Sir, it’s time. The meal is ready.’
Atha kho, ānanda, kassapo bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kikissa kāsirañño nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	Then Kassapa Buddha robed up in the morning and, taking his bowl and robe, went to the home of King Kikī, where he sat on the seat spread out, together with the Saṅgha of monks.
Atha kho, ānanda, kikī kāsirājā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then King Kikī served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha Kassapa had eaten and washed his hand and bowl, King Kikī took a low seat and sat to one side.
Ekamantaṃ nisinno kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	There he said to the Buddha Kassapa:
‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ;	‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season.
evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti.	The Saṅgha will be looked after in the same style.’
‘Alaṃ, mahārāja.	‘Enough, great king.
Adhivuttho me vassāvāso’ti.	I have already accepted an invitation for the rains residence.’
Dutiyampi kho, ānanda …	For a second time …
tatiyampi kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	and a third time King Kikī said to the Buddha Kassapa:
‘adhivāsetu me, bhante, bhagavā bārāṇasiyaṃ vassāvāsaṃ;	‘Sir, may the Buddha please accept my invitation to reside in Benares for the rainy season.
evarūpaṃ saṅghassa upaṭṭhānaṃ bhavissatī’ti.	The Saṅgha will be looked after in the same style.’
‘Alaṃ, mahārāja.	‘Enough, Great King.
Adhivuttho me vassāvāso’ti.	I have already accepted an invitation for the rains residence.’
Atha kho, ānanda, kikissa kāsirañño ‘na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsan’ti ahudeva aññathattaṃ, ahu domanassaṃ.	Then King Kikī, thinking, ‘The Buddha does not accept my invitation to reside for the rains in Benares,’ became sad and upset.
Atha kho, ānanda, kikī kāsirājā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	Then King Kikī said to the Buddha Kassapa:
‘atthi nu kho, bhante, añño koci mayā upaṭṭhākataro’ti?	‘Sir, do you have another attendant better than me?’

81.8 - (king offers Buddha rain season, but he decline because already committed to Ghaṭīkāra)

‘Atthi, mahārāja, vegaḷiṅgaṃ nāma gāmanigamo.	‘Great king, there is a market town named Vebhaliṅga,
Tattha ghaṭikāro nāma kumbhakāro;	where there’s a potter named Ghaṭīkāra.
so me upaṭṭhāko aggupaṭṭhāko.	He is my chief attendant.
Tuyhaṃ kho pana, mahārāja, na me kassapo bhagavā arahaṃ sammāsambuddho adhivāseti bārāṇasiyaṃ vassāvāsanti attheva aññathattaṃ, atthi domanassaṃ.	Now, great king, you thought, “The Buddha does not accept my invitation to reside for the rains in Benares,” and you became sad and upset.
Tayidaṃ ghaṭikārassa kumbhakārassa natthi ca na ca bhavissati.	But Ghaṭīkāra doesn’t get upset, nor will he.
Ghaṭikāro kho, mahārāja, kumbhakāro buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṃghaṃ saraṇaṃ gato.	Ghaṭīkāra has gone for refuge to the Buddha, the teaching, and the Saṅgha.
Ghaṭikāro kho, mahārāja, kumbhakāro pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato.	He doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Ghaṭikāro kho, mahārāja, kumbhakāro buddhe aveccappasādena samannāgato, dhamme aveccappasādena samannāgato, saṃghe aveccappasādena samannāgato, ariyakantehi sīlehi samannāgato.	He has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethics loved by the noble ones.
Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho.	He is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.
Ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo.	He eats in one part of the day; he’s celibate, ethical, and of good character.
Ghaṭikāro kho, mahārāja, kumbhakāro nikkhittamaṇisuvaṇṇo apetajātarūparajato.	He has set aside gems and gold, and rejected gold and money.
Ghaṭikāro kho, mahārāja, kumbhakāro pannamusalo na sahatthā pathaviṃ khaṇati.	He’s put down the shovel and doesn’t dig the earth with his own hands.
Yaṃ hoti kūlapaluggaṃ vā mūsikukkaro vā taṃ kājena āharitvā bhājanaṃ karitvā evamāha:	He takes what has crumbled off by a riverbank or been dug up by mice, and brings it back in a carrier. When he has made a pot, he says:
“ettha yo icchati taṇḍulapaṭibhastāni vā muggapaṭibhastāni vā kaḷāyapaṭibhastāni vā nikkhipitvā yaṃ icchati taṃ haratū”ti.	“Anyone may leave bagged sesame, mung beans, or chick peas here and take what they wish.”

81.9 - (Ghaṭīkāra is a non-returner lay person)

Ghaṭikāro kho, mahārāja, kumbhakāro andhe jiṇṇe mātāpitaro poseti.	He looks after his blind old parents.
Ghaṭikāro kho, mahārāja, kumbhakāro pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	And since he has ended the five lower fetters, Ghaṭīkāra will be reborn spontaneously and will become nirvana'd there, not liable to return from that world.

81.10 - (joy and happiness did not leave him for a fortnight, or his parents for a week from offering Buddha a meal)

Ekamidāhaṃ, mahārāja, samayaṃ vegaḷiṅge nāma gāmanigame viharāmi.	This one time, great king, I was staying near the market town of Vebhaliṅga.
Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ:	Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them:
“handa ko nu kho ayaṃ bhaggavo gato”ti?	“Excuse me, where has Bhaggava gone?”
“Nikkhanto kho te, bhante, upaṭṭhāko antokumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā”ti.	“Your attendant has gone out, sir. But take rice from the pot and sauce from the pan and eat.”
Atha khvāhaṃ, mahārāja, kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ.	So that’s what I did. And after eating I got up from my seat and left.
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:	Then Ghaṭīkāra went up to his parents and said:
“ko kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?	“Who took rice from the pot and sauce from the pan, ate it, and left?”
“Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kumbhiyā odanaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?	“It was the Buddha Kassapa, my dear.”
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:	Then Ghaṭīkāra thought:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho”ti.	in that the Buddha Kassapa trusts me so much!”
Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.	Then joy and happiness did not leave him for a fortnight, or his parents for a week.
Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi.	Another time, great king, I was staying near that same market town of Vebhaliṅga.
Atha khvāhaṃ, mahārāja, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena ghaṭikārassa kumbhakārassa mātāpitaro tenupasaṅkamiṃ; upasaṅkamitvā ghaṭikārassa kumbhakārassa mātāpitaro etadavocaṃ:	Then I robed up in the morning and, taking my bowl and robe, went to the home of Ghaṭīkāra’s parents, where I said to them:
“handa ko nu kho ayaṃ bhaggavo gato”ti?	“Excuse me, where has Bhaggava gone?”
“Nikkhanto kho te, bhante, upaṭṭhāko anto kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjā”ti.	“Your attendant has gone out, sir. But take porridge from the pot and sauce from the pan and eat.”
Atha khvāhaṃ, mahārāja, kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkamiṃ.	So that’s what I did. And after eating I got up from my seat and left.
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:	Then Ghaṭīkāra went up to his parents and said:
“ko kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti?	“Who took porridge from the pot and sauce from the pan, ate it, and left?”
“Kassapo, tāta, bhagavā arahaṃ sammāsambuddho kaḷopiyā kummāsaṃ gahetvā pariyogā sūpaṃ gahetvā paribhuñjitvā uṭṭhāyāsanā pakkanto”ti.	“It was the Buddha Kassapa, my dear.”
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:	Then Ghaṭīkāra thought:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho”ti.	to be trusted so much by the Buddha Kassapa!”
Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.	Then joy and happiness did not leave him for a fortnight, or his parents for a week.

81.12 - (Buddha took some of Ghaṭīkāra’s roofing material to fix his hut)

Ekamidāhaṃ, mahārāja, samayaṃ tattheva vegaḷiṅge nāma gāmanigame viharāmi.	Another time, great king, I was staying near that same market town of Vebhaliṅga.
Tena kho pana samayena kuṭi ovassati.	Now at that time my hut leaked.
Atha khvāhaṃ, mahārāja, bhikkhū āmantesiṃ:	So I addressed the monks:
“gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ jānāthā”ti.	“monks, go to Ghaṭikāra’s home and find some grass.”
Evaṃ vutte, mahārāja, te bhikkhū maṃ etadavocuṃ:	When I said this, those monks said to me:
“natthi kho, bhante, ghaṭikārassa kumbhakārassa nivesane tiṇaṃ, atthi ca khvāssa āvesane tiṇacchadanan”ti.	“Sir, there’s no grass there, but his workshop has a grass roof.”
“Gacchatha, bhikkhave, ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇaṃ karothā”ti.	“Then go to the workshop and strip the grass.”
Atha kho te, mahārāja, bhikkhū ghaṭikārassa kumbhakārassa āvesanaṃ uttiṇamakaṃsu.	So that’s what they did.
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa mātāpitaro te bhikkhū etadavocuṃ:	Then Ghaṭīkāra’s parents said to those monks:
“ke āvesanaṃ uttiṇaṃ karontī”ti?	“Who’s stripping the grass from the workshop?”
“Bhikkhū, bhagini, kassapassa bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti.	“It’s the monks, sister. The Buddha’s hut is leaking.”
“Haratha, bhante, haratha, bhadramukhā”ti.	“Take it, sirs! Take it, my dears!”
Atha kho, mahārāja, ghaṭikāro kumbhakāro yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:	Then Ghaṭīkāra went up to his parents and said:
“ke āvesanaṃ uttiṇamakaṃsū”ti?	“Who stripped the grass from the workshop?”
“Bhikkhū, tāta, kassapassa kira bhagavato arahato sammāsambuddhassa kuṭi ovassatī”ti.	“It was the monks, dear. It seems the Buddha’s hut is leaking.”
Atha kho, mahārāja, ghaṭikārassa kumbhakārassa etadahosi:	Then Ghaṭīkāra thought:
“lābhā vata me, suladdhaṃ vata me,	“I’m so fortunate, so very fortunate,
yassa me kassapo bhagavā arahaṃ sammāsambuddho evaṃ abhivissattho”ti.	to be trusted so much by the Buddha Kassapa!”
Atha kho, mahārāja, ghaṭikāraṃ kumbhakāraṃ aḍḍhamāsaṃ pītisukhaṃ na vijahati, sattāhaṃ mātāpitūnaṃ.	Then joy and happiness did not leave him for a fortnight, or his parents for a week.
Atha kho, mahārāja, āvesanaṃ sabbantaṃ temāsaṃ ākāsacchadanaṃ aṭṭhāsi, na devotivassi.	Then the workshop remained with the sky for a roof for the whole three months, but no rain fell on it.
Evarūpo ca, mahārāja, ghaṭikāro kumbhakāro’ti.	And that, great king, is what Ghaṭīkāra the potter is like.’
‘Lābhā, bhante, ghaṭikārassa kumbhakārassa, suladdhā, bhante, ghaṭikārassa kumbhakārassa	‘Ghaṭīkāra the potter is fortunate, very fortunate,
yassa bhagavā evaṃ abhivissattho’ti.	to be so trusted by the Buddha Kassapa.’

81.13 - (Gotama Buddha was the student Jotipāla monk under Buddha Kassapa)

Atha kho, ānanda, kikī kāsirājā ghaṭikārassa kumbhakārassa pañcamattāni taṇḍulavāhasatāni pāhesi paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ.	Then King Kikī sent around five hundred cartloads of rice, soft saffron rice, and suitable sauce to Ghaṭīkāra.
Atha kho te, ānanda, rājapurisā ghaṭikāraṃ kumbhakāraṃ upasaṅkamitvā etadavocuṃ:	Then one of the king’s men approached Ghaṭīkāra and said:
‘imāni kho, bhante, pañcamattāni taṇḍulavāhasatāni kikinā kāsirājena pahitāni paṇḍupuṭakassa sālino tadupiyañca sūpeyyaṃ.	‘Sir, these five hundred cartloads of rice, soft saffron rice, and suitable sauce have been sent to you by King Kikī of Kāsī.
Tāni, bhante, paṭiggaṇhathā’ti.	Please accept them.’
‘Rājā kho bahukicco bahukaraṇīyo.	‘The king has many duties, and much to do.
Alaṃ me.	I have enough.
Raññova hotū’ti.	Let this be for the king himself.’
Siyā kho pana te, ānanda, evamassa:	Ānanda, you might think:
‘añño nūna tena samayena jotipālo māṇavo ahosī’ti.	‘Surely the brahmin student Jotipāla must have been someone else at that time?’
Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Ahaṃ tena samayena jotipālo māṇavo ahosin”ti.	I myself was the student Jotipāla at that time.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

MN 82 Raṭṭhapāla: with Raṭṭhapāla

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena thullakoṭṭhikaṃ nāma kurūnaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Kurus together with a large Saṅgha of monks when he arrived at a town of the Kurus named Thullakoṭṭhita.
Assosuṃ kho thullakoṭṭhikā brāhmaṇagahapatikā:	The brahmins and householders of Thullakoṭṭhita heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ thullakoṭṭhikaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Thullakoṭṭhita, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Then the brahmins and householders of Thullakoṭṭhita went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Ekamantaṃ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	When they were seated, the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa putto tissaṃ parisāyaṃ nisinno hoti.	Now at that time a respectable person named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, was sitting in the assembly.
Atha kho raṭṭhapālassa kulaputtassa etadahosi:	He thought:
“yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	“As I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti.	Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”
Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	Then, having approved and agreed with what the Buddha said, the brahmins and householders of Thullakoṭṭhita got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca:	Soon after they left, Raṭṭhapāla went up to the Buddha, bowed, sat down to one side, and said to him:
“yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	“Sir, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?
Pabbājetu maṃ bhagavā”ti.	May the Buddha please give me the going forth.”
“Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti?	“But, Raṭṭhapāla, do you have your parents’ permission?”
“Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti.	“No, sir.”
“Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī”ti.	“Raṭṭhapāla, Buddhas don’t give the going forth to the child of parents who haven’t given their permission.”
“Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti.	“I’ll make sure, sir, to get my parents’ permission.”
Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca:	Then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha. Then he went to his parents and said:
“ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	“Mum and dad, as I understand the Buddha’s teachings, it’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.	I wish to cut off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	Please give me permission to go forth.”
Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	When he said this, Raṭṭhapāla’s parents said to him:
“tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato.	“But, dear Raṭṭhapāla, you’re our only child. Youʼre dear to us and we love you. You’re dainty and raised in comfort.
Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.	You know nothing of suffering.
() Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.	When you die we will lose you against our wishes.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?	So how can we allow you to go forth while you’re still alive?”
Dutiyampi kho raṭṭhapālo kulaputto … pe …	For a second time,
tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca:	and a third time, Raṭṭhapāla asked his parents for permission, but got the same reply.
“ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.
Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.
Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti.
Atha kho raṭṭhapālo kulaputto:	Then Raṭṭhapāla thought:
“na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji:	“My parents don’t allow me to go forth.” He laid down there on the bare ground, saying:
“idheva me maraṇaṃ bhavissati pabbajjā vā”ti.	“I’ll either die right here or go forth.”
Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji.	And he refused to eat, up to the seventh meal.
Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	Then Raṭṭhapāla’s parents said to him:
“tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato.	“Dear Raṭṭhapāla, youʼre our only child. You’re dear to us and we love you. You’re dainty and raised in comfort.
Na tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi.	You know nothing of suffering.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.	When you die we will lose you against our wishes.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya.	So how can we allow you to go forth from lay life to homelessness while youʼre still living?
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;	Get up, Raṭṭhapāla! Eat, drink, and amuse yourself.
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.	While enjoying sensual pleasures, delight in making merit.
Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya.	We don’t allow you to go forth.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.	When you die we will lose you against our wishes.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?	So how can we allow you to go forth while you’re still alive?”
Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.	When they said this, Raṭṭhapāla kept silent.
Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ … pe …	For a second time,
dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.
Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	and a third time, Raṭṭhapāla’s parents made the same request.
“tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato.
Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya.
Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca;
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya.
Maraṇenapi te mayaṃ akāmakā vinā bhavissāma.
Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.	And for a third time, Raṭṭhapāla kept silent. Raṭṭhapāla’s parents then went to see his friends. They told them of the situation and asked for their help.
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	Then Raṭṭhapāla’s friends went to him and said:
“tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato.	“Our friend Raṭṭhapāla, you are your parents’ only child. Youʼre dear to them and they love you. You’re dainty and raised in comfort.
Na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi.	You know nothing of suffering.
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.	When you die your parents will lose you against their wishes.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya.	So how can they allow you to go forth while you’re still alive?
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca;	Get up, Raṭṭhapāla! Eat, drink, and amuse yourself.
bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.	While enjoying sensual pleasures, delight in making merit.
Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya.	Your parents will not allow you to go forth.
Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.	When you die your parents will lose you against their wishes.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti?	So how can they allow you to go forth while you’re still alive?”
Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi.	When they said this, Raṭṭhapāla kept silent.
Dutiyampi kho …	For a second time,
tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	and a third time, Raṭṭhapāla’s friends made the same request.
“tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya?
Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu.
Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti.
Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti?
Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.	And for a third time, Raṭṭhapāla kept silent.
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ:	Then Raṭṭhapāla’s friends went to his parents and said:
“ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno:	“Mum and dad, Raṭṭhapāla is lying there on the bare ground saying:
‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti.	‘I’ll either die right here or go forth.’
Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva maraṇaṃ āgamissati.	If you donʼt allow him to go forth, he’ll die there.
Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha.	But if you do allow him to go forth, you’ll see him again afterwards.
Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa aññā gati bhavissati? Idheva paccāgamissati.	And if he doesnʼt enjoy the renunciate life, where else will he have to go? He’ll come right back here.
Anujānātha raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā”ti.	Please give Raṭṭhapāla permission to go forth.”
“Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāya.	“Then, dears, we give Raṭṭhapāla permission to go forth.
Pabbajitena ca pana mātāpitaro uddassetabbā”ti.	But once gone forth he must visit his parents.”
Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ:	Then Raṭṭhapāla’s friends went to him and said:
“uṭṭhehi, samma raṭṭhapāla, anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāya.	“Get up, Raṭṭhapāla! Your parents have given you permission to go forth from lay life to homelessness.
Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.	But once gone forth you must visit your parents.”
Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca:	Raṭṭhapāla got up and regained his strength. He went to the Buddha, bowed, sat down to one side, and said to him:
“anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya.	“Sir, I have my parentsʼ permission to go forth from the lay life to homelessness.
Pabbājetu maṃ bhagavā”ti.	May the Buddha please give me the going forth.”
Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And Raṭṭhapāla received the going forth, the ordination in the Buddha’s presence.
Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsupasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi.	Not long after Venerable Raṭṭhapāla’s ordination, a fortnight later, the Buddha—having stayed in Thullakoṭṭhita as long as he wished—set out for Sāvatthī.
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari.	Traveling stage by stage, he arrived at Sāvatthī,
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Venerable Raṭṭhapāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā raṭṭhapālo arahataṃ ahosi.	And Venerable Raṭṭhapāla became one of the perfected.
Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca:	Then he went up to the Buddha, bowed, sat down to one side, and said to him:
“icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ bhagavā anujānātī”ti.	“Sir, I’d like to visit my parents, if the Buddha allows it.”
Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca manasākāsi.	Then the Buddha focused on comprehending Raṭṭhapāla’s mind.
Yathā bhagavā aññāsi:	When he knew that
“abhabbo kho raṭṭhapālo kulaputto sikkhaṃ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca:	it was impossible for Raṭṭhapāla to reject the training and return to a lesser life, he said:
“yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī”ti.	“Please, Raṭṭhapāla, go at your convenience.”
Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ pakkāmi.	And then Raṭṭhapāla got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Thullakoṭṭhita.
Anupubbena cārikaṃ caramāno yena thullakoṭṭhiko tadavasari.	Traveling stage by stage, he arrived at Thullakoṭṭhika,
Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre.	where he stayed in King Koravya’s deer range.
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi.	Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, entered Thullakoṭṭhita for alms.
Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami.	Wandering indiscriminately for alms-food, he approached his own father’s house.
Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti.	Now at that time Raṭṭhapāla’s father was having his hair dressed in the hall of the middle gate.
Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ.	He saw Raṭṭhapāla coming off in the distance
Disvāna etadavoca:	and said:
“imehi muṇḍakehi samaṇakehi amhākaṃ ekaputtako piyo manāpo pabbājito”ti.	“Our dear and beloved only son was made to go forth by these shavelings, these fake ascetics!”
Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṃ alattha na paccakkhānaṃ;	And at his own father’s house Raṭṭhapāla received neither alms nor a polite refusal,
aññadatthu akkosameva alattha.	but only abuse.
Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti.	Now at that time a family bondservant wanted to throw away the previous night’s porridge.
Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca:	So Raṭṭhapāla said to her:
“sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā”ti.	“If that’s to be thrown away, sister, pour it here in my bowl.”
Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.	As she was pouring the porridge into his bowl, she recognized the details of his hands, feet, and voice.
Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ etadavoca:	She then went to his mother and said:
“yaggheyye, jāneyyāsi:	“Please, madam, you should know this.
‘ayyaputto raṭṭhapālo anuppatto’”ti.	My lord Raṭṭhapāla has arrived.”
“Sace, je, saccaṃ bhaṇasi, adāsiṃ taṃ karomī”ti.	“Wow! If you speak the truth, I’ll make you a free woman!”
Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṃ etadavoca:	Then Raṭṭhapāla’s mother went to his father and said:
“yagghe, gahapati, jāneyyāsi:	“Please householder, you should know this.
‘raṭṭhapālo kira kulaputto anuppatto’”ti?	It seems our son Raṭṭhapāla has arrived.”
Tena kho pana samayena āyasmā raṭṭhapālo taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ nissāya paribhuñjati.	Now at that time Raṭṭhapāla was eating last night’s porridge by a wall.
Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ raṭṭhapālaṃ etadavoca:	Then Raṭṭhapāla’s father went up to him and said:
“atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi?	“Dear Raṭṭhapāla! There’s … and youʼll be eating last night’s porridge!
Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabban”ti?	Why not go to your own home?”
“Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ?	“Householder, how could those of us who have gone forth from the lay life to homelessness have a house?
Anagārā mayaṃ, gahapati.	We’re homeless, householder.
Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ;	I came to your house, but there I received neither alms nor a polite refusal,
aññadatthu akkosameva alatthamhā”ti.	but only abuse.”
“Ehi, tāta raṭṭhapāla, gharaṃ gamissāmā”ti.	“Come, dear Raṭṭhapāla, let’s go to the house.”
“Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ”.	“Enough, householder. My meal is finished for today.”
“Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti.	“Well then, dear Raṭṭhapāla, please accept tomorrow’s meal from me.”
Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena.	Raṭṭhapāla consented in silence.
Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi:	Then, knowing that Raṭṭhapāla had accepted, his father went back to his own house. He made a heap of gold coins and bullion and hid it under mats. Then he addressed Raṭṭhapāla’s former wives:
“etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.	“Please, daughters-in-law, adorn yourselves in the way that our son Raṭṭhapāla found you most adorable.”
Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ ārocesi:	And when the night had passed Raṭṭhapāla’s father had a variety of delicious foods prepared in his own home, and announced the time to the Venerable Raṭṭhapāla, saying:
“kālo, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti.	“Sir, it’s time. The meal is ready.”
Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ etadavoca:	Then Raṭṭhapāla robed up in the morning and, taking his bowl and robe, went to his father’s home, and sat down on the seat spread out. Then Raṭṭhapāla’s father, revealing the heap of gold coins and bullion, said to Raṭṭhapāla:
“idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ.	“Dear Raṭṭhapāla, this is your maternal fortune. There’s another paternal fortune, and an ancestral one.
Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ.	You can both enjoy your wealth and make merit.
Ehi tvaṃ, tāta raṭṭhapāla, hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti.	Come, return to a lesser life, enjoy wealth, and make merit!”
“Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi.	“If you’d follow my advice, householder, you’d have this heap of gold loaded on a cart and carried away to be dumped in the middle of the Ganges river.
Taṃ kissa hetu?	Why is that?
Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkhadomanassupāyāsā”ti.	Because this will bring you nothing but sorrow, lamentation, pain, sadness, and distress.”
Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ:	Then Raṭṭhapāla’s former wives each clasped his feet and said:
“kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti?	“What are they like, lord, the nymphs for whom you lead the spiritual life?”
“Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā”ti.	“Sisters, I don’t lead the spiritual life for the sake of nymphs.”
“Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṃsu.	Saying, “Our lord Raṭṭhapāla refers to us as sisters!” they fainted right away.
Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca:	Then Raṭṭhapāla said to his father:
“sace, gahapati, bhojanaṃ dātabbaṃ, detha;	“If there is food to be given, householder, please give it.
mā no viheṭhethā”ti.	But don’t harass me.”
“Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti.	“Eat, dear Raṭṭhapāla. The meal is ready.”
Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Raṭṭhapāla’s father served and satisfied Venerable Raṭṭhapāla with his own hands with a variety of delicious foods.
Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi:	When he had eaten and washed his hand and bowl, he recited these verses while standing right there:
“Passa cittīkataṃ bimbaṃ,	“See this fancy puppet,
arukāyaṃ samussitaṃ;	a body built of sores,
Āturaṃ bahusaṅkappaṃ,	diseased, obsessed over,
yassa natthi dhuvaṃ ṭhiti.	which doesn’t last at all.
Passa cittīkataṃ rūpaṃ,	See this fancy figure,
maṇinā kuṇḍalena ca;	with gems and earrings,
Aṭṭhi tacena onaddhaṃ,	bones wrapped in skin,
saha vatthebhi sobhati.	made pretty by its clothes.
Alattakakatā pādā,	Rouged feet
mukhaṃ cuṇṇakamakkhitaṃ;	and powdered face
Alaṃ bālassa mohāya,	is enough to beguile a fool,
no ca pāragavesino.	but not a seeker of the far shore.
Aṭṭhāpadakatā kesā,	Hair in eight braids
nettā añjanamakkhitā;	and eyeliner,
Alaṃ bālassa mohāya,	is enough to beguile a fool,
no ca pāragavesino.	but not a seeker of the far shore.
Añjanīva navā cittā,	A rotting body all adorned
pūtikāyo alaṅkato;	like a freshly painted makeup box
Alaṃ bālassa mohāya,	is enough to beguile a fool,
no ca pāragavesino.	but not a seeker of the far shore.
Odahi migavo pāsaṃ,	The hunter laid his snare,
nāsadā vākaraṃ migo;	but the deer didn’t spring the trap.
Bhutvā nivāpaṃ gacchāma,	I’ve eaten the bait and now I go,
kandante migabandhake”ti.	leaving the trapper to lament.”
Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Then Raṭṭhapāla, having recited this verse while standing, went to King Koravya’s deer range and sat at the root of a tree for the day’s meditation.
Atha kho rājā korabyo migavaṃ āmantesi:	Then King Koravya addressed his gamekeeper:
“sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ;	“My good gamekeeper, tidy up the park of the deer range.
gacchāma subhūmiṃ dassanāyā”ti.	We will go to see the nice scenery.”
“Evaṃ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ.	“Yes, Your Majesty,” replied the gamekeeper. While tidying the deer range he saw Raṭṭhapāla sitting in meditation.
Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca:	Seeing this, he went to the king, and said:
“suddhaṃ kho te, deva, migacīraṃ.	“The deer range is tidy, sire.
Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti.	And the respectable person named Raṭṭhapāla, the son of the leading clan in Thullakoṭṭhita, of whom you have often spoken highly, is meditating there at the root of a tree.”
“Tena hi, samma migava, alaṃ dānajja uyyānabhūmiyā.	“Well then, my good gamekeeper, that’s enough of the park for today.
Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā”ti.	Now I shall pay homage to the Master Raṭṭhapāla.”
Atha kho rājā korabyo “yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena āyasmantaṃ raṭṭhapālaṃ dassanāya.	And then King Koravya said: “Give away all the different foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Thullakoṭṭhita to see Raṭṭhapāla.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca:	He went by carriage as far as the terrain allowed, then descended and approached Raṭṭhapāla on foot, together with a group of eminent officials. They exchanged greetings, and, when the greetings and polite conversation were over, he stood to one side, and said to Raṭṭhapāla:
“idha bhavaṃ raṭṭhapālo hatthatthare nisīdatū”ti.	“Here, Master Raṭṭhapāla, sit on this elephant rug.”
“Alaṃ, mahārāja, nisīda tvaṃ;	“Enough, great king, you sit on it.
nisinno ahaṃ sake āsane”ti.	I’m sitting on my own seat.”
Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca:	So the king sat down on the seat spread out, and said:
“Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti.	“Master Raṭṭhapāla, there are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Katamāni cattāri?	What four?
Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ.	Decay due to old age, decay due to sickness, decay of wealth, and decay of relatives.
Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ?	And what is decay due to old age?
Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto.	It’s when someone is old, elderly, and senior, advanced in years, and has reached the final stage of life.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto.	‘I’m now old, elderly, and senior. I’m advanced in years and have reached the final stage of life.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So tena jarāpārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay due to old age they go forth.
Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ.	This is called decay due to old age.
Bhavaṃ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.	But Master Raṭṭhapāla is now a youth, young, black-haired, blessed with youth, in the prime of life.
Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi.	You have no decay due to old age.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (1)	So what did you know or see or hear that made you go forth?
Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ?	And what is decay due to sickness?
Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno.	It’s when someone is sick, suffering, gravely ill.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno.	‘I’m now sick, suffering, gravely ill.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I go forth from the lay life to homelessness?’
So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay due to sickness they go forth.
Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ.	This is called decay due to sickness.
Bhavaṃ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya.	But Master Raṭṭhapāla is now rarely ill or unwell. Your stomach digests well, being neither too hot nor too cold.
Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi.	You have no decay due to sickness.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (2)	So what did you know or see or hear that made you go forth?
Katamañca, bho raṭṭhapāla, bhogapārijuññaṃ?	And what is decay of wealth?
Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo.	It’s when someone is rich, affluent, and wealthy.
Tassa te bhogā anupubbena parikkhayaṃ gacchanti.	But gradually their wealth dwindles away.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo.	‘I used to be rich, affluent, and wealthy.
Tassa me te bhogā anupubbena parikkhayaṃ gatā.	But gradually my wealth has dwindled away.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I go forth from the lay life to homelessness?’
So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay of wealth they go forth.
Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ.	This is called decay of wealth.
Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto.	But Master Raṭṭhapāla is the son of the leading clan here in Thullakoṭṭhita.
Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi.	You have no decay of wealth.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (3)	So what did you know or see or hear that made you go forth?
Katamañca, bho raṭṭhapāla, ñātipārijuññaṃ?	And what is decay of relatives?
Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā.	It’s when someone has many friends and colleagues, relatives and kin.
Tassa te ñātakā anupubbena parikkhayaṃ gacchanti.	But gradually their relatives dwindle away.
So iti paṭisañcikkhati:	They reflect:
‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā.	‘I used to have many friends and colleagues, relatives and kin.
Tassa me te anupubbena parikkhayaṃ gatā.	But gradually they’ve dwindled away.
Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ.	It’s not easy for me to acquire more wealth or to increase the wealth I’ve already acquired.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So tena ñātipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	So because of that decay of relatives they go forth.
Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ.	This is called decay of relatives.
Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā.	But Master Raṭṭhapāla has many friends and colleagues, relatives and kin right here in Thullakoṭṭhita.
Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi.	You have no decay of relatives.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito? (4)	So what did you know or see or hear that made you go forth?
Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti.	There are these four kinds of decay. Because of these, some people shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Tāni bhoto raṭṭhapālassa natthi.	Master Raṭṭhapāla has none of these.
Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito”ti?	So what did you know or see or hear that made you go forth?”
“Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	“Great king, the Blessed One who knows and sees, the perfected one, the fully awakened Buddha has taught these four summaries of the teaching for recitation. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.
Katame cattāro?	What four?
Upaniyyati loko addhuvo’ti	‘The world is unstable and swept away.’
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	This is the first summary.
‘Atāṇo loko anabhissaro’ti	‘The world has no shelter and no savior.’
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	This is the second summary.
‘Assako loko, sabbaṃ pahāya gamanīyan’ti	‘The world has no owner—you must leave it all behind and pass on.’
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	This is the third summary.
‘Ūno loko atitto taṇhādāso’ti	‘The world is wanting, insatiable, the slave of craving.’
kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito.	This is the fourth summary.
Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.	The Blessed One who knows and sees, the perfected one, the fully awakened Buddha taught these four summaries of the teaching. It was after knowing and seeing and hearing these that I went forth from the lay life to homelessness.”
“‘Upaniyyati loko addhuvo’ti—	“‘The world is unstable and swept away.’
bhavaṃ raṭṭhapālo āha.	So Master Raṭṭhapāla said.
Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?	When you were twenty or twenty-five years of age, were you proficient at riding elephants, horses, and chariots, and at archery? Were you strong in thigh and arm, capable, and battle-hardened?”
“Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro.	“I was, Master Raṭṭhapāla.
Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na attano balena samasamaṃ samanupassāmī”ti.	Sometimes it seems as if I had superpowers then. I don’t see anyone who could have equalled me in strength.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti?	These days are you just as strong in thigh and arm, capable, and battle-hardened?”
“No hidaṃ, bho raṭṭhapāla.	“No, Master Raṭṭhapāla.
Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati.	For now I am old, elderly, and senior, I’m advanced in years and have reached the final stage of life. I am eighty years old.
Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī”ti.	Sometimes I intend to step in one place, but my foot goes somewhere else.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘upaniyyati loko addhuvo’ti,	‘The world is unstable and swept away.’”
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	how well said this was by the Buddha.
‘upaniyyati loko addhuvo’ti.
Upaniyyati hi, bho raṭṭhapāla, loko addhuvo. (1)	For the world is indeed unstable and swept away.
Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ āpadāsu pariyodhāya vattissanti.	In this royal court you can find divisions of elephants, cavalry, chariots, and infantry. They will serve to defend us from any threats. Yet you said:
‘Atāṇo loko anabhissaro’ti—	‘The world has no shelter and no savior.’
bhavaṃ raṭṭhapālo āha.
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
atthi te koci anusāyiko ābādho”ti?	Do you have any chronic ailments?”
“Atthi me, bho raṭṭhapāla, anusāyiko ābādho.	“Yes, I do.
Appekadā maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti:	Sometimes my friends and colleagues, relatives and family members surround me, thinking:
‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’”ti.	‘Now the king will die! Now the king will die!’”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
labhasi tvaṃ te mittāmacce ñātisālohite:	Can you get your friends and colleagues, relatives and family members to help:
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti—	‘Please, my dear friends and colleagues, relatives and family members, all of you here share my pain so that I may feel less pain.’
udāhu tvaṃyeva taṃ vedanaṃ vediyasī”ti?	Or must you alone feel that pain?”
“Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite:	“I can’t get my friends to share my pain.
‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti.
Atha kho ahameva taṃ vedanaṃ vediyāmī”ti.	Rather, I alone must feel it.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘atāṇo loko anabhissaro’ti,	‘The world has no shelter and no savior.’”
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	how well said this was by the Buddha.
‘atāṇo loko anabhissaro’ti.
Atāṇo hi, bho raṭṭhapāla, loko anabhissaro. (2)	For the world indeed has no shelter and no savior.
Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca.	In this royal court you can find abundant gold coin and bullion stored in dungeons and towers. Yet you said:
‘Assako loko, sabbaṃ pahāya gamanīyan’ti—	‘The world has no owner—you must leave it all behind and pass on.’
bhavaṃ raṭṭhapālo āha.
Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	‘What do you think, great king?
yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi:	These days you amuse yourself, supplied and provided with the five kinds of sensual stimulation. But is there any way to ensure that in the next life
‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ gamissasī”ti?	you will continue to amuse yourself in the same way, supplied and provided with the same five kinds of sensual stimulation? Or will others make use of this property, while you pass on according to your deeds?”
“Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ lacchāmi paratthāpi:	“There’s no way to ensure that I will continue to amuse myself in the same way.
‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti.
Atha kho aññe imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī”ti.	Rather, others will take over this property, while I pass on according to my deeds.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘assako loko, sabbaṃ pahāya gamanīyan’ti,	‘The world has no owner—you must leave it all behind and pass on.’”
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	how well said this was by the Buddha.
‘assako loko, sabbaṃ pahāya gamanīyan’ti.
Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ. (3)	For the world indeed has no owner—you must leave it all behind and pass on.
‘Ūno loko atitto taṇhādāso’ti—	You also said this: ‘The world is wanting, insatiable, the slave of craving.’
bhavaṃ raṭṭhapālo āha.
Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
phītaṃ kuruṃ ajjhāvasasī”ti?	Do you dwell in the prosperous land of Kuru?”
“Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī”ti.	“Indeed I do.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko.	Suppose a trustworthy and reliable man were to come from the east.
So taṃ upasaṅkamitvā evaṃ vadeyya:	He’d approach you and say:
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya?	‘Please sir, you should know this. I come from the east.
Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ.	There I saw a large country that is successful and prosperous and full of people.
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;	They have many divisions of elephants, cavalry, chariots, and infantry.
bahu tattha dhanadhaññaṃ;	And there’s plenty of money and grain,
bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca;	plenty of gold coins and bullion, both worked and unworked,
bahu tattha itthipariggaho.	and plenty of women for the taking.
Sakkā ca tāvatakeneva balamattena abhivijinituṃ.	With your current forces you can conquer it.
Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti?	Conquer it, great king!’ What would you do?”
“Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.	“I would conquer it and dwell there.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
idha puriso āgaccheyya pacchimāya disāya …	Suppose a trustworthy and reliable man were to come from the west,
uttarāya disāya …	north,
dakkhiṇāya disāya …	south,
parasamuddato saddhāyiko paccayiko.	or from over the ocean.
So taṃ upasaṅkamitvā evaṃ vadeyya:	He’d approach you and say the same thing.
‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato?
Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ.
Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā;
bahu tattha dhanadhaññaṃ;
bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca;
bahu tattha itthipariggaho.
Sakkā ca tāvatakeneva balamattena abhivijinituṃ.
Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti?	What would you do?”
“Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti.	“I would conquer it and dwell there.”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘ūno loko atitto taṇhādāso’ti,	‘The world is wanting, insatiable, the slave of craving.’
yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti.	And it was after knowing and seeing and hearing this that I went forth from the lay life to homelessness.”
“Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla.	“It’s incredible, Master Raṭṭhapāla, it’s amazing,
Yāva subhāsitañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena:	how well said this was by the Buddha.
‘ūno loko atitto taṇhādāso’ti.
Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.	For the world is indeed wanting, insatiable, the slave of craving.”
Idamavoca āyasmā raṭṭhapālo.	This is what Venerable Raṭṭhapāla said.
Idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:
“Passāmi loke sadhane manusse,	“I see rich people in the world who,
Laddhāna vittaṃ na dadanti mohā;	because of delusion, give not the wealth they’ve earned.
Luddhā dhanaṃ sannicayaṃ karonti,	Greedily, they hoard their riches,
Bhiyyova kāme abhipatthayanti.	yearning for ever more sensual pleasures.
Rājā pasayhā pathaviṃ vijitvā,	A king who conquered the earth by force,
Sasāgarantaṃ mahimāvasanto;	ruling the land from sea to sea,
Oraṃ samuddassa atittarūpo,	unsatisfied with the near shore of the ocean,
Pāraṃ samuddassapi patthayetha.	would still yearn for the further shore.
Rājā ca aññe ca bahū manussā,	Not just the king, but others too,
Avītataṇhā maraṇaṃ upenti;	reach death not rid of craving.
Ūnāva hutvāna jahanti dehaṃ,	They leave the body still wanting,
Kāmehi lokamhi na hatthi titti.	for in this world sensual pleasures never satisfy.
Kandanti naṃ ñātī pakiriya kese,	Relatives lament, their hair disheveled,
Ahovatā no amarāti cāhu;	saying ‘Ah! Alas! They’re not immortal!’
Vatthena naṃ pārutaṃ nīharitvā,	They take out the body wrapped in a shroud,
Citaṃ samādāya tatoḍahanti.	heap up a pyre, and burn it there.
So ḍayhati sūlehi tujjamāno,	It’s poked with stakes while being burnt,
Ekena vatthena pahāya bhoge;	in just a single cloth, all wealth gone.
Na mīyamānassa bhavanti tāṇā,	Relatives, friends, and companions
Ñātīdha mittā atha vā sahāyā.	can’t help you when you’re dying.
Dāyādakā tassa dhanaṃ haranti,	Heirs take your riches,
Satto pana gacchati yena kammaṃ;	while beings fare on according to their deeds.
Na mīyamānaṃ dhanamanveti kiñci,	Riches don’t follow you when you die;
Puttā ca dārā ca dhanañca raṭṭhaṃ.	nor do children, wife, wealth, nor kingdom.
Na dīghamāyuṃ labhate dhanena,	Longevity isn’t gained by riches,
Na cāpi vittena jaraṃ vihanti;	nor does wealth banish old age;
Appaṃ hidaṃ jīvitamāhu dhīrā,	for the wise say this life is short,
Asassataṃ vippariṇāmadhammaṃ.	it’s perishable and not eternal.
Aḍḍhā daliddā ca phusanti phassaṃ,	The rich and the poor feel its touch;
Bālo ca dhīro ca tatheva phuṭṭho;	the fool and the wise feel it too.
Bālo ca bālyā vadhitova seti,	But the fool lies stricken by their own folly,
Dhīro ca na vedhati phassaphuṭṭho.	but the wise don’t tremble at the touch.
Tasmā hi paññāva dhanena seyyo,	Therefore wisdom’s much better than wealth,
Yāya vosānamidhādhigacchati;	since by wisdom you reach consummation in this life.
Abyositattā hi bhavābhavesu,	But if because of delusion you don’t reach consummation,
Pāpāni kammāni karonti mohā.	you’ll do evil deeds in life after life.
Upeti gabbhañca parañca lokaṃ,	One who enters a womb and the world beyond,
Saṃsāramāpajja paramparāya;	will transmigrate from one life to the next.
Tassappapañño abhisaddahanto,	While someone of little wisdom, placing faith in them,
Upeti gabbhañca parañca lokaṃ.	also enters a womb and the world beyond.
Coro yathā sandhimukhe gahito,	As a bandit caught in the door
Sakammunā haññati pāpadhammo;	is punished for his own bad deeds;
Evaṃ pajā pecca paramhi loke,	so after departing, in the world beyond,
Sakammunā haññati pāpadhammo.	people are punished for their own bad deeds.
Kāmāhi citrā madhurā manoramā,	Sensual pleasures are diverse, sweet, delightful;
Virūparūpena mathenti cittaṃ;	appearing in disguise they disturb the mind.
Ādīnavaṃ kāmaguṇesu disvā,	Seeing danger in the many kinds of sensual stimulation,
Tasmā ahaṃ pabbajitomhi rāja.	I went forth, O King.
Dumapphalāneva patanti māṇavā,	As fruit falls from a tree, so people fall,
Daharā ca vuḍḍhā ca sarīrabhedā;	young and old, when the body breaks up.
Etampi disvā pabbajitomhi rāja,	Seeing this, too, I went forth, O King;
Apaṇṇakaṃ sāmaññameva seyyo”ti.	the ascetic life is guaranteed to be better.”

(end of sutta⏹️)

MN 83 Maghadeva

(king named) Maghadeva

	(derived from B. Sujato 2018/12)
Maghadevasutta	About King Makhādeva
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā mithilāyaṃ viharati maghadevaambavane.	At one time the Buddha was staying near Mithilā in the Makhādeva Mango Grove.
Atha kho bhagavā aññatarasmiṃ padese sitaṃ pātvākāsi.	Then the Buddha smiled at a certain spot.
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?	“What is the cause, what is the reason why the Buddha smiled?
Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.	Realized Ones do not smile for no reason.”
“Bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā;	“Once upon a time, Ānanda, right here in Mithilā there was a just and principled king named Makhādeva, a great king who stood by his duty.
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	He justly treated brahmins and householders, and people of town and country.
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.	And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.
Atha kho, ānanda, rājā maghadevo bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi:	Then, after many years, many hundred years, many thousand years had passed, King Makhādeva addressed his barber:
‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti.	‘My dear barber, when you see grey hairs growing on my head, please tell me.’
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi.	‘Yes, Your Majesty,’ replied the barber.
Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa sirasmiṃ palitāni jātāni.	When many thousands of years had passed, the barber saw grey hairs growing on the king’s head.
Disvāna rājānaṃ maghadevaṃ etadavoca:	He said to the king:
‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṃ palitāni jātānī’ti.	‘The messengers of the gods have shown themselves to you. Grey hairs can be seen growing on your head.’
‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti.	‘Well then, my dear barber, carefully pull them out with tweezers and place them in my cupped hands.’
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṃ patiṭṭhāpesi.	‘Yes, Your Majesty,’ replied the barber, and he did as the king said.
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca:	The king gave the barber a prize village, then summoned the crown prince and said:
‘pātubhūtā kho me, tāta kumāra, devadūtā;	‘Dear prince, the messengers of the gods have shown themselves to me.
dissanti sirasmiṃ palitāni jātāni;	Grey hairs can be seen growing on my head.
bhuttā kho pana me mānusakā kāmā;	I have enjoyed human pleasures.
samayo dibbe kāme pariyesituṃ.	Now it is time to seek heavenly pleasures.
Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja.	Come, dear prince, rule the realm.
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi.	I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi.	For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi.	Keep up this good practice that I have founded. Do not be my final man.
Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti.	Whatever generation is current when such good practice is broken, he is their final man.
Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi—	Therefore I say to you:
yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti.	“Keep up this good practice that I have founded. Do not be my final man.”’
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.	And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Makhādeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.	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 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 …	He meditated spreading a heart full of compassion …
muditāsahagatena cetasā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena 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.
Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari.	For 84,000 years King Makhādeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.	Having developed these four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm.
Atha kho rañño, ānanda, maghadevassa putto bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi:	Then, after many years, many hundred years, many thousand years had passed, King Makhādeva’s son addressed his barber:
‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha kho āroceyyāsī’ti.	‘My dear barber, when you see grey hairs growing on my head, please tell me.’
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi.	And all unfolded as in the case of his father.
Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa puttassa sirasmiṃ palitāni jātāni.
Disvāna rañño maghadevassa puttaṃ etadavoca:
‘pātubhūtā kho devassa devadūtā;
dissanti sirasmiṃ palitāni jātānī’ti.
‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti.
‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṃ patiṭṭhāpesi.
Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Karuṇāsahagatena cetasā …
muditāsahagatena cetasā …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.	And having developed the four Brahmā meditations, when his body broke up, after death, Makhādeva’s son was reborn in a good place, a Brahmā realm.
Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃsu.	And a lineage of 84,000 kings, sons of sons of King Makhādeva, shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove.
Te mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	They meditated spreading a heart full of love …
Karuṇāsahagatena cetasā …	compassion …
muditāsahagatena cetasā …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.	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.
Caturāsītivassasahassāni kumārakīḷitaṃ kīḷiṃsu, caturāsītivassasahassāni oparajjaṃ kāresuṃ, caturāsītivassasahassāni rajjaṃ kāresuṃ, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajitā brahmacariyamacariṃsu.	For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove.
Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpagā ahesuṃ.	And having developed the four Brahmā meditations, when their bodies broke up, after death, they were reborn in a good place, a Brahmā realm.
Nimi tesaṃ rājā pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā;	Nimi was the last of those kings, a just and principled king, a great king who stood by his duty.
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	He justly treated brahmins and householders, and people of town and country.
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.	And he observed the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.
Bhūtapubbaṃ, ānanda, devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Once upon a time, Ānanda, while the gods of the Thirty-Three were sitting together in the Hall of Justice, this discussion came up among them:
‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ,	‘The people of Videha are so fortunate, so very fortunate
yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;	to have Nimi as their king. He is a just and principled king, a great king who stands by his duty.
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	He justly treats brahmins and householders, and people of town and country.
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.	And he observes the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’
Atha kho, ānanda, sakko devānamindo deve tāvatiṃse āmantesi:	Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘iccheyyātha no tumhe, mārisā, nimiṃ rājānaṃ daṭṭhun’ti?	‘Good sirs, would you like to see King Nimi?’
‘Icchāma mayaṃ, mārisa, nimiṃ rājānaṃ daṭṭhun’ti.	‘We would.’
Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṃnhāto uposathiko uparipāsādavaragato nisinno hoti.	Now at that time it was the fifteenth day sabbath, and King Nimi had bathed his head and was sitting upstairs in the stilt longhouse to observe the sabbath.
Atha kho, ānanda, sakko devānamindo—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—devesu tāvatiṃsesu antarahito nimissa rañño pamukhe pāturahosi.	Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the Thirty-Three gods and reappeared in front of King Nimi.
Atha kho, ānanda, sakko devānamindo nimiṃ rājānaṃ etadavoca:	Then he said to the king:
‘lābhā te, mahārāja, suladdhaṃ te, mahārāja.	‘You’re fortunate, great king, so very fortunate.
Devā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā:	The gods of the Thirty-Three were sitting together in the Hall of Justice, where they spoke very highly of you.
“lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ,
yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā”ti.
Devā te, mahārāja, tāvatiṃsā dassanakāmā.	They would like to see you.
Tassa te ahaṃ, mahārāja, sahassayuttaṃ ājaññarathaṃ pahiṇissāmi;	I shall send a chariot harnessed with a thousand thoroughbreds for you, great king.
abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti.	Mount the heavenly chariot, great king! Do not waver.’
Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.	King Nimi consented in silence.
Atha kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṃ viditvā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—nimissa rañño pamukhe antarahito devesu tāvatiṃsesu pāturahosi.	Then, knowing that the king had accepted, as easily as a strong person would extend or contract their arm, Sakka vanished from King Nimi and reappeared among the Thirty-Three gods.
Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:	Then Sakka, lord of gods, addressed his charioteer Mātali:
‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā evaṃ vadehi—	‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds. Then go to King Nimi and say:
ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito;	“Great king, this chariot has been sent for you by Sakka, lord of gods.
abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti.	Mount the heavenly chariot, great king! Do not waver.”’
‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā etadavoca:	‘Yes, lord,’ replied Mātali. He did as Sakka asked, and said to the king:
‘ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito;	‘Great king, this chariot has been sent for you by Sakka, lord of gods.
abhiruha, mahārāja, dibbaṃ yānaṃ avikampamāno.	Mount the heavenly chariot, great king! Do not waver.
Api ca, mahārāja, katamena taṃ nemi, yena vā pāpakammā pāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedenti, yena vā kalyāṇakammā kalyāṇakammānaṃ vipākaṃ paṭisaṃvedentī’ti?	But which way should we go—the way of those who experience the result of bad deeds, or the way of those who experience the result of good deeds?’
‘Ubhayeneva maṃ, mātali, nehī’ti.	‘Take me both ways, Mātali.’
Sampavesesi kho, ānanda, mātali, saṅgāhako nimiṃ rājānaṃ sudhammaṃ sabhaṃ.	Mātali brought King Nimi to the Hall of Justice.
Addasā kho, ānanda, sakko devānamindo nimiṃ rājānaṃ dūratova āgacchantaṃ.	Sakka saw King Nimi coming off in the distance,
Disvāna nimiṃ rājānaṃ etadavoca:	and said to him:
‘ehi kho, mahārāja.	‘Come, great king!
Svāgataṃ, mahārāja.	Welcome, great king!
Devā te dassanakāmā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā:	The gods of the Thirty-Three who wanted to see you were sitting together in the Hall of Justice, where they spoke very highly of you.
“lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ,
yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā;
dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā”ti.
Devā te, mahārāja, tāvatiṃsā dassanakāmā.	The gods of the Thirty-Three would like to see you.
Abhirama, mahārāja, devesu devānubhāvenā’ti.	Enjoy divine glory among the gods!’
‘Alaṃ, mārisa, tattheva maṃ mithilaṃ paṭinetu.	‘Enough, good sir. Send me back to Mithila right away.
Tathāhaṃ dhammaṃ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca;	That way I shall justly treat brahmins and householders, and people of town and country.
uposathañca upavasāmi cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.	And I shall observe the sabbath on the fourteenth, fifteenth, and eighth of the fortnight.’
Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi:	Then Sakka, lord of gods, addressed his charioteer Mātali:
‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinehī’ti.	‘Come, dear Mātali, harness the chariot with a thousand thoroughbreds and send King Nimi back to Mithila right away.’
‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinesi.	‘Yes, lord,’ replied Mātali, and did as Sakka asked.
Tatra sudaṃ, ānanda, nimi rājā dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassāti.	And there King Nimi justly treated his people, and observed the sabbath.
Atha kho, ānanda, nimi rājā bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi:	Then, after many years, many hundred years, many thousand years had passed, King Nimi addressed his barber:
‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti.	‘My dear barber, when you see grey hairs growing on my head, please tell me.’
‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi.	And all unfolded as before.
Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena nimissa rañño sirasmiṃ palitāni jātāni.
Disvāna nimiṃ rājānaṃ etadavoca:
‘pātubhūtā kho devassa devadūtā;
dissanti sirasmiṃ palitāni jātānī’ti.
‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti.
‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā nimissa rañño añjalismiṃ patiṭṭhāpesi.
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca:
‘pātubhūtā kho me, tāta kumāra, devadūtā;
dissanti sirasmiṃ palitāni jātāni;
bhuttā kho pana me mānusakā kāmā;
samayo dibbe kāme pariyesituṃ.
Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja.
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi.
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi.
Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi.
Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti.
Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi:
“yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī”’ti.
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Karuṇāsahagatena cetasā …
muditāsahagatena cetasā …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.
Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.	And having developed the four Brahmā meditations, when his body broke up, after death, King Nimi was reborn in a good place, a Brahmā realm.
Nimissa kho panānanda, rañño kaḷārajanako nāma putto ahosi.	But King Nimi had a son named Kaḷārajanaka.
Na so agārasmā anagāriyaṃ pabbaji.	He didn’t go forth from the lay life to homelessness.
So taṃ kalyāṇaṃ vattaṃ samucchindi.	He broke that good practice.
So tesaṃ antimapuriso ahosi.	He was their final man.
Siyā kho pana te, ānanda, evamassa:	Ānanda, you might think:
‘añño nūna tena samayena rājā maghadevo ahosi, yena taṃ kalyāṇaṃ vattaṃ nihitan’ti.	‘Surely King Makhādeva, by whom that good practice was founded, must have been someone else at that time?’
Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Ahaṃ tena samayena rājā maghadevo ahosiṃ.	I myself was King Makhādeva at that time.
Ahaṃ taṃ kalyāṇaṃ vattaṃ nihiniṃ, mayā taṃ kalyāṇaṃ vattaṃ nihitaṃ;	I was the one who founded that good practice,
pacchimā janatā anuppavattesi.	which was kept up by those who came after.
Taṃ kho panānanda, kalyāṇaṃ vattaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā.	But that good practice doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the Brahmā realm.
Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	But now I have founded a good practice that does lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katamañcānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?	And what is that good practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Idaṃ kho, ānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	This is the good practice I have now founded that leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Taṃ vo ahaṃ, ānanda, evaṃ vadāmi:	Ānanda, I say to you:
‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’.	‘You all should keep up this good practice that I have founded. Do not be my final men.’
Yasmiṃ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti.	Whatever generation is current when such good practice is broken, he is their final man.
Taṃ vo ahaṃ, ānanda, evaṃ vadāmi:	Ānanda, I say to you:
‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti.	‘You all should keep up this good practice that I have founded. Do not be my final men.’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

MN 84 Madhura

at Madhura

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane.	At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove.
Assosi kho rājā mādhuro avantiputto:	King Avantiputta of Madhurā heard:
“samaṇo khalu, bho, kaccāno madhurāyaṃ viharati gundāvane.	“It seems the ascetic Kaccāna is staying near Madhurā, in Gunda’s Grove.
Taṃ kho pana bhavantaṃ kaccānaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’.	‘He is astute, competent, clever, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho rājā mādhuro avantiputto bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi madhurāya niyyāsi mahaccarājānubhāvena āyasmantaṃ mahākaccānaṃ dassanāya.	And then King Avantiputta said: “Give away all the different foods that have been prepared there.” He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Madhurā to see Mahākaccāna.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca:	He went by carriage as far as the terrain allowed, then descended and approached Mahākaccāna on foot. They exchanged greetings, and when the greetings and polite conversation were over, the king sat down to one side and said to Mahākaccāna:
“brāhmaṇā, bho kaccāna, evamāhaṃsu:	“Master Kaccāna, the brahmins say:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Idha bhavaṃ kaccāno kimakkhāyī”ti?	What does Master Kaccāna have to say about this?”
“Ghosoyeva kho eso, mahārāja, lokasmiṃ:	“Great king, that’s just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
brāhmaṇāva sujjhanti, no abrāhmaṇā;
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
Tadamināpetaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	And here’s a way to understand that it’s just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’ti.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
khattiyassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …	Suppose an aristocrat prospers in money, grain, silver, or gold. Wouldn’t there be aristocrats, brahmins, merchants, and workers who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?”
brāhmaṇopissāssa …
vessopissāssa …
suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?
“Khattiyassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …	“There would, Master Kaccāna.”
brāhmaṇopissāssa …
vessopissāssa …
suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
brāhmaṇassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …	Suppose a brahmin …
vessopissāssa …
suddopissāssa …
khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?
“Brāhmaṇassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
vessopissāssa …
suddopissāssa …
khattiyopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.
“Taṃ kiṃ maññasi, mahārāja, vessassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …	a merchant …
suddopissāssa …
khattiyopissāssa …
brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?
“Vessassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …
suddopissāssa …
khattiyopissāssa …
brāhmaṇopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.
“Taṃ kiṃ maññasi, mahārāja, suddassa cepi ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī …	a worker prospers in money, grain, silver, or gold. Wouldn’t there be workers, aristocrats, brahmins, and merchants who would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely?”
khattiyopissāssa …
brāhmaṇopissāssa …
vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti?
“Suddassa cepi, bho kaccāna, ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā suddopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādīti …	“There would, Master Kaccāna.”
khattiyopissāssa …
brāhmaṇopissāssa …
vessopissāssa pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī”ti.
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“And here’s another way to understand that the claims of the brahmins are just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’ti.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idhassa khattiyo pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya no vā?	Take an aristocrat who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Khattiyopi hi, bho kaccāna, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	“Such an aristocrat would be reborn in a bad place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ sutan”ti.	That’s what I think, but I’ve also heard it from the perfected ones.”
“Sādhu sādhu, mahārāja.	“Good, good, great king!
Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idhassa brāhmaṇo … pe …	Take a brahmin …
idhassa vesso … pe …	a merchant …
idhassa suddo pāṇātipātī adinnādāyī … pe … micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya no vā?	a worker who kills living creatures, steals, and commits sexual misconduct; uses speech that’s false, divisive, harsh, or nonsensical; and is covetous, malicious, and has wrong view. When their body breaks up, after death, would they be reborn in a place of loss, a bad place, the underworld, hell, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Suddopi hi, bho kaccāna, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	“Such a brahmin, merchant, or worker would be reborn in a bad place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ sutan”ti.	That’s what I think, but I’ve also heard it from the perfected ones.”
“Sādhu sādhu, mahārāja.	“Good, good, great king!
Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“And here’s another way to understand that the claims of the brahmins are just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idhassa khattiyo pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya no vā?	Take an aristocrat who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Khattiyopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.	“Such an aristocrat would be reborn in a good place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ sutan”ti.	That’s what I think, but I’ve also heard it from the perfected ones.”
“Sādhu sādhu, mahārāja.	“Good, good, great king!
Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idhassa brāhmaṇo, idhassa vesso, idhassa suddo pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya no vā?	Take a brahmin, merchant, or worker who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. When their body breaks up, after death, would they be reborn in a good place, a heavenly realm, or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Suddopi hi, bho kaccāna, pāṇātipātā paṭivirato, adinnādānā paṭivirato … pe … sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.	“Such a brahmin, merchant, or worker would be reborn in a good place.
Evaṃ me ettha hoti, evañca pana me etaṃ arahataṃ sutan”ti.	That’s what I think, but I’ve also heard it from the perfected ones.”
“Sādhu sādhu, mahārāja.	“Good, good, great king!
Sādhu kho te etaṃ, mahārāja, evaṃ hoti, sādhu ca pana te etaṃ arahataṃ sutaṃ.	It’s good that you think so, and it’s good that you’ve heard it from the perfected ones.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“And here’s another way to understand that the claims of the brahmins are just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idha khattiyo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ:	Take an aristocrat who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying:
‘ayaṃ te, deva, coro āgucārī.	‘Your Majesty, this man is a bandit, a criminal.
Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Kinti naṃ kareyyāsī”ti?	What would you do to him?”
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma.	“I would have him executed, fined, or banished, or dealt with as befits the crime.
Taṃ kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī”ti.	Because he’s lost his former status as an aristocrat, and is just reckoned as a bandit.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
idha brāhmaṇo, idha vesso, idha suddo sandhiṃ vā chindeyya, nillopaṃ vā hareyya, ekāgārikaṃ vā kareyya, paripanthe vā tiṭṭheyya, paradāraṃ vā gaccheyya, tañce te purisā gahetvā dasseyyuṃ:	Take a brahmin, merchant, or worker who breaks into houses, plunders wealth, steals from isolated buildings, commits highway robbery, and commits adultery. Suppose your men arrest him and present him to you, saying:
‘ayaṃ te, deva, coro āgucārī.	‘Your Majesty, this man is a bandit, a criminal.
Imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Kinti naṃ kareyyāsī”ti?	What would you do to him?”
“Ghāteyyāma vā, bho kaccāna, jāpeyyāma vā pabbājeyyāma vā yathāpaccayaṃ vā kareyyāma.	“I would have him executed, fined, or banished, or dealt with as befits the crime.
Taṃ kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; corotveva saṅkhyaṃ gacchatī”ti.	Because he’s lost his former status as a brahmin, merchant, or worker, and is just reckoned as a bandit.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“And here’s another way to understand that the claims of the brahmins are just propaganda.
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe … brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idha khattiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito assa virato pāṇātipātā, virato adinnādānā, virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo.	Take an aristocrat who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character.
Kinti naṃ kareyyāsī”ti?	How would you treat them?”
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma.	“I would bow to them, rise in their presence, or 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 kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘khattiyo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī”ti.	Because they’ve lost their former status as an aristocrat, and are just reckoned as an ascetic.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
idha brāhmaṇo, idha vesso, idha suddo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito assa virato pāṇātipātā, virato adinnādānā virato musāvādā, rattūparato, ekabhattiko, brahmacārī, sīlavā, kalyāṇadhammo.	Take a brahmin, merchant, or worker who shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. They refrain from killing living creatures, stealing, and lying. They abstain from eating at night, eat in one part of the day, and are celibate, ethical, and of good character.
Kinti naṃ kareyyāsī”ti?	How would you treat them?”
“Abhivādeyyāma vā, bho kaccāna, paccuṭṭheyyāma vā āsanena vā nimanteyyāma abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma.	“I would bow to them, rise in their presence, or 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 kissa hetu?	Why is that?
Yā hissa, bho kaccāna, pubbe ‘suddo’ti samaññā sāssa antarahitā; samaṇotveva saṅkhyaṃ gacchatī”ti.	Because they’ve lost their former status as a brahmin, merchant, or worker, and are just reckoned as an ascetic.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante, ime cattāro vaṇṇā samasamā honti no vā?	If this is so, are the four castes equal or not?
Kathaṃ vā te ettha hotī”ti?	Or how do you see this?”
“Addhā kho, bho kaccāna, evaṃ sante, ime cattāro vaṇṇā samasamā honti.	“Certainly, Master Kaccāna, in this case these four castes are equal.
Nesaṃ ettha kiñci nānākaraṇaṃ samanupassāmī”ti.	I can’t see any difference between them.”
“Imināpi kho etaṃ, mahārāja, pariyāyena veditabbaṃ yathā ghosoyeveso lokasmiṃ:	“This is another way to understand that this is just propaganda:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”
Evaṃ vutte, rājā mādhuro avantiputto āyasmantaṃ mahākaccānaṃ etadavoca:	When he had spoken, King Avantiputta of Madhurā said to Mahākaccāna:
“abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna.	“Excellent, Master Kaccāna! Excellent!
Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ kaccānaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Kaccāna, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”
“Mā kho maṃ tvaṃ, mahārāja, saraṇaṃ agamāsi.	“Great king, don’t go for refuge to me.
Tameva tvaṃ bhagavantaṃ saraṇaṃ gaccha yamahaṃ saraṇaṃ gato”ti.	You should go for refuge to that same Blessed One to whom I have gone for refuge.”
“Kahaṃ pana, bho kaccāna, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti?	“But where is that Blessed One at present, the perfected one, the fully awakened Buddha?”
“Parinibbuto kho, mahārāja, etarahi so bhagavā arahaṃ sammāsambuddho”ti.	“Great king, the Buddha has already become fully nirvana'd.”
“Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.	“Master Kaccāna, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.
Sacepi mayaṃ, bho kaccāna, suṇeyyāma taṃ bhagavantaṃ vīsatiyā yojanesu, tiṃsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yojanasate cepi mayaṃ bho kaccāna, suṇeyyāma taṃ bhagavantaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yato ca, bho kaccāna, parinibbuto so bhagavā, parinibbutampi mayaṃ bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.	But since the Buddha has become fully nirvana'd, I go for refuge to that fully nirvana'd Buddha, to the teaching, and to the Saṅgha.
Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.”

MN 85 Bodhi-rāja-kumāra

boy king named ‘Bodhi’

	(derived from B. Sujato 2018/12)
Bodhirājakumārasutta	With Prince Bodhi
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any person at all.
Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi:	Then Prince Bodhi addressed the brahmin student Sañjikāputta:
“ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Please, dear Sañjikāputta, 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.
‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then ask him whether he
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’”ti.	might accept tomorrow’s meal from me together with the monk Saṅgha.”
“Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca:
“bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
Evañca vadeti:
‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	the Buddha consented in silence.
Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca:	Then, knowing that the Buddha had accepted, Sañjikāputta got up from his seat, went to Prince Bodhi, and said:
“avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ:	“I gave the ascetic Gotama your message,
‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.
Evañca vadeti—
adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti.
Adhivuṭṭhañca pana samaṇena gotamenā”ti.	and he accepted.”
Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṃ māṇavaṃ āmantesi:	And when the night had passed Prince Bodhi had a variety of delicious foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta:
“ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi:	“Please, dear Sañjikāputta, go to the Buddha, and announce the time, saying:
‘kālo, bhante, niṭṭhitaṃ bhattan’”ti.	‘Sir, it’s time. The meal is ready.’”
“Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi:	“Yes, sir,” Sañjikāputta replied, and he did as he was asked.
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home.
Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno.	Now at that time Prince Bodhi was standing outside the gates waiting for the Buddha.
Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ.	Seeing the Buddha coming off in the distance,
Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami.	he went out to greet him. After bowing and inviting the Buddha to go first, he approached the Pink Lotus longhouse.
Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi.	But the Buddha stopped by the last step of the staircase.
Atha kho bodhi rājakumāro bhagavantaṃ etadavoca:	Then Prince Bodhi said to him:
“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;	“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!
yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	It will be for my lasting welfare and happiness.”
Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.
Dutiyampi kho … pe …	For a second time …
tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca:	and a third time, Prince Bodhi said to him:
“abhiruhatu, bhante, bhagavā dussāni, abhiruhatu sugato dussāni;	“Sir, let the Blessed One ascend on the cloth! Let the Holy One ascend on the cloth!
yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	It will be for my lasting welfare and happiness.”
Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi.	Then the Buddha glanced at Venerable Ānanda.
Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca:	So Ānanda said to Prince Bodhi:
“saṃharatu, rājakumāra, dussāni;	“Fold up the cloth, Prince.
na bhagavā celapaṭikaṃ akkamissati.	The Buddha will not step upon white cloth.
Pacchimaṃ janataṃ tathāgato anukampatī”ti.	The Realized One has compassion for future generations.”
Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde āsanāni paññapesi.	So Prince Bodhi had the cloth folded up and the seats spread out upstairs in the longhouse.
Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena.	Then the Buddha ascended the longhouse and sat on the seats spread out together with the Saṅgha of monks.
Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṃghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Prince Bodhi served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

(buddha used to think pleasure was gained through pain, not pleasure)

Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Prince Bodhi took a low seat, sat to one side,
Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca:	and said to him:
“mayhaṃ kho, bhante, evaṃ hoti:	“Sir, this is what I think:
‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’”ti.	‘Pleasure is not gained through pleasure; pleasure is gained through pain.’”

(buddha’s story of ordaining)

“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought:
‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’ti.	‘Pleasure is not gained through pleasure; pleasure is gained through pain.’
So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him:
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’
Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:
‘viharatāyasmā,	‘Stay, venerable.
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.
So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;	‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”
addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this teaching.’

(learned samadhi of nothingness from Āḷāra Kālāma)

Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’
Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.

(outsiders also have 5ind (indriya)!)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;	‘It’s not just Āḷāra Kālāma who has faith,
na kho āḷārasseva kālāmassa atthi vīriyaṃ … pe …	energy,
sati …	remembering,
samādhi …	undistractible-lucidity,
paññā, mayhampatthi paññā.	and wisdom; I too have these things.
Yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.
Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare it having achieved it?’
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.	‘I have, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi.	So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi.	The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So the teaching that I know, you know, and the teaching you know, I know.
Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’
Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’
So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.

(learned samadhi of neither perception nor non perception from rama uddaka)

So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him:
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this teaching and training.’
Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca:	Uddaka replied:
‘viharatāyasmā,	‘Stay, venerable.
tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.
So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;	‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”
addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this teaching.’
Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’
Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;	‘It’s not just Rāma who had faith,
na kho rāmasseva ahosi vīriyaṃ … pe …	energy,
sati …	remembering,
samādhi …	undistractible-lucidity,
paññā, mayhampatthi paññā.	and wisdom; I too have these things.
Yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’
So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.
Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared it having achieved it?’
‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.	‘He had, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi.	So the teaching that Rāma had realized with his own insight, and declared having achieved it, you've realized with your own insight, and live having achieved it.
Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi.	The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.
Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi.	So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.
Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’
Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’
So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.

(3 similes of fire sticks)

So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ.	I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ.	There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā, ramaṇīyā samantā ca gocaragāmo.	‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’
So kho ahaṃ, rājakumāra, tattheva nisīdiṃ:	So I sat down right there, thinking:
‘alamidaṃ padhānāyā’ti.	‘This is good enough for meditation.’
Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.
Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying in water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”
“No hidaṃ, bhante.	“No, sir.
Taṃ kissa hetu?	Why is that?
Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ,	Because it’s a green, sappy log, and it’s lying in the water.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho.	“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the first example that occurred to me.
Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a second example occurred to me.
Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
“No hidaṃ, bhante.	“No, sir.
Taṃ kissa hetu?	Why is that?
Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ,	Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening.
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the second example that occurred to me.
Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a third example occurred to me.
Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a dried up, withered log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, Prince?
api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”
“Evaṃ, bhante.	“Yes, sir.
Taṃ kissa hetu?	Why is that?
Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti.	Because it’s a dried up, withered log, and it’s lying on dry land far from water.”
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening.
Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the third example that occurred to me.
Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

(established mindfulness, unmuddled, but too much energy)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti.	‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’
So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.	So that’s what I did,
Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	until sweat ran from my armpits.
Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;	It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.
evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.

(jhāna of holding the breath)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I practice the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.	But then winds came out my ears making a loud noise,
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;	like the puffing of a blacksmith’s bellows.
evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.	But then strong winds ground my head,
Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya;	like a strong man was drilling into my head with a sharp point.
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.	But then I got a severe headache,
Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya;	like a strong man was tightening a tough leather strap around my head.
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.	But then strong winds carved up my belly,
Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya;	like an expert butcher or their apprentice was slicing my belly open with a meat cleaver.
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṃ parikantanti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose and ears.
Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.	But then there was an intense burning in my body,
Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ;	like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.
Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu:	Then some deities saw me and said:
‘kālaṅkato samaṇo gotamo’ti.	‘The ascetic Gotama is dead.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti.	‘He’s not dead, but he’s dying.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, nāpi kālaṃ karoti. Arahaṃ samaṇo gotamo. Vihāro tveva so arahato evarūpo hotī’ti.	‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

(decrease food intake)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti.	‘Why don’t I practice completely cutting off food?’
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavocuṃ:	But deities came to me and said:
‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji.	‘Good sir, don’t practice totally cutting off food.
Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma, tāya tvaṃ yāpessasī’ti.	If you do, we’ll infuse divine nectar into your pores and you will live on that.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti.	‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’
So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.	So I dismissed those deities, saying, ‘There’s no need.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsan’ti.	‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chick peas, or green gram.’
So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ.	So that’s what I did,
Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti.	until my body became extremely emaciated.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.	Due to eating so little, my limbs became like the joints of an eighty year old or a corpse,
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya.	my bottom became like a camel’s hoof,
Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.	my vertebrae stuck out like beads on a string,
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.	and my ribs were as gaunt as the broken-down rafters on an old barn.
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.	Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.	Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.
So kho ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.	Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.	Due to eating so little, when I tried to urinate or defecate I fell face down right there.
So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti,	Then some people saw me and said: ‘The ascetic Gotama is black.’
ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.	Some said: ‘He’s not black, he’s brown.’
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.	Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’
Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.	That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo.	‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo.
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo.
Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ;	But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, gruelling work.

(recall first jhāna experience as boy)

siyā nu kho añño maggo bodhāyā’ti.	Could there be another path to awakening?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā;	‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
siyā nu kho eso maggo bodhāyā’ti.	Could that be the path to awakening?’
Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi:	Stemming from that memory came the realization:
‘eseva maggo bodhāyā’ti.	‘That is the path to awakening!’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti?	‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.	‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful Dharmas.’

(eat some food for enough energy to do 4j)

(4j🌕 four jhanas)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti.	‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’
So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.	So I ate some solid food.
Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:	Now at that time the five monks were attending on me, thinking:
‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti.	‘The ascetic Gotama will tell us of any truth that he realizes.’
Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu:	But when I ate some solid food, they left disappointed in me, saying:
‘bāhulliko samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.	‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’
So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna …
Vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ …	second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja vihāsiṃ.	fourth jhāna.

(with imperturbable 4th jhana samadhi, reach 3 higher knowledges)

(--ERROR SUTREF--)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected many 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. And so I recollected my many kinds of past lives, with features and details.
Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā	This was the first knowledge, which I achieved in the first watch of the night.
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi … pe …	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato.	This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ … pe … ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘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’.
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I 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.’
Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā	This was the third knowledge, which I achieved in the last watch of the night.
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

(Buddha doubts he can teach others the deep 12ps)

(12ps)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	‘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.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.	But people like attachment, they love it and enjoy it.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ—idappaccayatāpaṭiccasamuppādo.	It’s hard for them to see this thing; that is, specific conditionality, dependent origination.
Idampi kho ṭhānaṃ duddasaṃ—yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.	It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti.	And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’
Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:	And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:

(verse)

‘Kicchena me adhigataṃ,	‘I’ve struggled hard to realize this,
halaṃ dāni pakāsituṃ;	enough with trying to explain it!
Rāgadosaparetehi,	This teaching is not easily understood
nāyaṃ dhammo susambudho.	by those mired in greed and hate.
Paṭisotagāmiṃ nipuṇaṃ,	Those caught up in greed can’t see
gambhīraṃ duddasaṃ aṇuṃ;	what’s subtle, going against the stream,
Rāgarattā na dakkhanti,	deep, hard to see, and very fine,
tamokhandhena āvuṭā’ti.	for they’re shrouded in a mass of darkness.’

(Brahma begs buddha to teach others)

Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.	And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.
Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:	Then Brahmā Sahampati, knowing what I was thinking, thought:
‘nassati vata bho loko; vinassati vata bho loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati no dhammadesanāyā’ti.	‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’
Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.	Then Brahmā Sahampati, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha.
Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said:
‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.	‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!
Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti;	There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
bhavissanti dhammassa aññātāro’ti.	There will be those who understand the teaching!’
Idamavoca, rājakumāra, brahmā sahampati;	That’s what Brahmā Sahampati said.
idaṃ vatvā athāparaṃ etadavoca:	Then he went on to say:

(Brahma says a verse)

‘Pāturahosi magadhesu pubbe,	‘Among the Magadhans there appeared in the past
Dhammo asuddho samalehi cintito;	an impure teaching thought up by those still stained.
Apāpuretaṃ amatassa dvāraṃ,	Fling open the door to the deathless!
Suṇantu dhammaṃ vimalenānubuddhaṃ.	Let them hear the teaching the stainless one discovered.
Sele yathā pabbatamuddhaniṭṭhito,	Standing high on a rocky mountain,
Yathāpi passe janataṃ samantato;	you can see the people all around.
Tathūpamaṃ dhammamayaṃ sumedha,	In just the same way, all-seer, wise one,
Pāsādamāruyha samantacakkhu.	ascend the palace built of Dhamma!
Sokāvatiṇṇaṃ janatamapetasoko,	You’re free of sorrow; but look at these people
Avekkhassu jātijarābhibhūtaṃ;	overwhelmed with sorrow, oppressed by rebirth and old age.
Uṭṭhehi vīra vijitasaṅgāma,	Rise, hero! Victor in battle, leader of the caravan,
Satthavāha aṇaṇa vicara loke;	wander the world without obligation.
Desassu bhagavā dhammaṃ,	Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī’ti.	There will be those who understand!’

(Buddha surveys world, sees some with little dust in eyes)

Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ.	Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.
Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	And I 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.
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena;	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
evameva kho ahaṃ, rājakumāra; buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ:	Then I replied in verse to Brahmā Sahampati:

(Buddha says verse)

‘Apārutā tesaṃ amatassa dvārā,	‘Flung open are the doors to the deathless!
Ye sotavanto pamuñcantu saddhaṃ;	Let those with ears to hear decide their faith.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,	Thinking it would be troublesome, Brahmā, I did not teach
Dhammaṃ paṇītaṃ manujesu brahme’ti.	the sophisticated, sublime Dhamma among humans.’
Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.

(Buddha decides to teach his former two teachers)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.
Yannūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ;	Why don’t I teach him first of all?
so imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand the teaching.’
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca:	But a deity came to me and said:
‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.	‘Sir, Āḷāra Kālāma passed away seven days ago.’
Ñāṇañca pana me dassanaṃ udapādi:	And knowledge and vision arose in me:
‘sattāhakālaṅkato āḷāro kālāmo’ti.	‘Āḷāra Kālāma passed away seven days ago.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘mahājāniyo kho āḷāro kālāmo.	‘This is a great loss for Āḷāra Kālāma.
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard the teaching, he would have understood it quickly.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko.	‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.
Yannūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ;	Why don’t I teach him first of all?
so imaṃ dhammaṃ khippameva ājānissatī’ti.	He’ll quickly understand the teaching.’
Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca:	But a deity came to me and said:
‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.	‘Sir, Uddaka, son of Rāma, passed away just last night.’
Ñāṇañca pana me dassanaṃ udapādi:	And knowledge and vision arose in me:
‘abhidosakālaṅkato udako rāmaputto’ti.	‘Uddaka, son of Rāma, passed away just last night.’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘mahājāniyo kho udako rāmaputto.	‘This is a great loss for Uddaka.
Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.	If he had heard the teaching, he would have understood it quickly.’

(Buddha decides to teach his 5 former monk companions)

Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ?	‘Who should I teach first of all?
Ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand the teaching?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu.	‘The group of five monks were very helpful to me. They looked after me during my time of resolute striving.
Yannūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti.	Why don’t I teach them first of all?’
Tassa mayhaṃ, rājakumāra, etadahosi:	Then it occurred to me:
‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti.	‘Where are the group of five monks staying these days?’
Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye.	With clairvoyance that is purified and superhuman I saw that the group of five monks were staying near Benares, in the deer park at Isipatana.
Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.	So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.

(The first person Buddha talked to after enlightenment)

Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ.	While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me
Disvāna maṃ etadavoca:	and said:
‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.	‘Reverend, your faculties are so very clear, and your complexion is pure and bright.
Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti?	In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’
Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ:	I replied to Upaka in verse:

(Buddha’s verse on being the greatest)

‘Sabbābhibhū sabbavidūhamasmi,	‘I am the champion, the knower of all,
Sabbesu dhammesu anūpalitto;	unsullied in the midst of all things.
Sabbañjaho taṇhākkhaye vimutto,	I’ve given up all, freed in the ending of craving.
Sayaṃ abhiññāya kamuddiseyyaṃ.	When I know for myself, who should I follow?
Na me ācariyo atthi,	I have no teacher.
sadiso me na vijjati;	There is no-one like me.
Sadevakasmiṃ lokasmiṃ,	In the world with its gods,
natthi me paṭipuggalo.	I have no counterpart.
Ahañhi arahā loke,	For in this world, I am the perfected one;
ahaṃ satthā anuttaro;	I am the supreme Teacher.
Ekomhi sammāsambuddho,	I alone am fully awakened,
sītibhūtosmi nibbuto.	cooled, nirvana'd.
Dhammacakkaṃ pavattetuṃ,	I am going to the city of Kāsi
Gacchāmi kāsinaṃ puraṃ;	to roll forth the Wheel of Dhamma.
Andhībhūtasmiṃ lokasmiṃ,	In this world that is so blind,
Āhañchaṃ amatadundubhin’ti.	I’ll beat the deathless drum!’
‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.	‘According to what you claim, reverend, you ought to be the Infinite Victor.’
‘Mādisā ve jinā honti,	‘The victors are those who, like me,
ye pattā āsavakkhayaṃ;	have reached the ending of defilements.
Jitā me pāpakā dhammā,	I have conquered bad qualities, Upaka—
tasmāhamupaka jino’ti.	that’s why I’m a victor.’

(guy is skeptical, tells Buddha, ‘Whatever, dude.’)

Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.

(Buddha finds 5 monks)

Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ.	Traveling stage by stage, I arrived at Benares, and went to see the group of five monks in the deer park at Isipatana.
Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ.	The group of five monks saw me coming off in the distance
Disvāna aññamaññaṃ saṇṭhapesuṃ:	and stopped each other, saying:
‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.	‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.
So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ;	We shouldn’t bow to him or rise for him or receive his bowl and robe.
api ca kho āsanaṃ ṭhapetabbaṃ—sace so ākaṅkhissati nisīdissatī’ti.	But we can set out a seat; he can sit if he likes.’
Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ.	Yet as I drew closer, the group of five monks were unable to stop themselves as they had agreed.
Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ.	Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.
Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.	But they still addressed me by name and as ‘reverend’.
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:
‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha;	‘monks, don’t address me by name and as “reverend”.
arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But they said to me:
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and fallen into indulgence?’
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.	‘The Realized One has not become indulgent, strayed from the struggle and fallen into indulgence.
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a second time they said to me:
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve fallen into indulgence.’
Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So for a second time I said to them:
‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya.	‘The Realized One has not become indulgent …’
Arahaṃ, bhikkhave, tathāgato sammāsambuddho.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.
Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ:	But for a third time they said to me:
‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?	‘Reverend Gotama … you’ve fallen into indulgence.’
Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ:	So I said to them:
‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti?	‘monks, have you ever known me to speak like this before?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho.	‘The Realized One is Perfected, a fully awakened Buddha.
Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ ahamanusāsāmi, ahaṃ dhammaṃ desemi.	Listen up, monks: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.
Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which people from good families rightly go forth from the lay life to homelessness.’
Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ.	I was able to persuade the group of five monks.
Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti.	Then sometimes I advised two monks, while the other three went for alms.
Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā yāpema.	Then those three would feed all six of us with what they brought back.
Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.	Sometimes I advised three monks, while the other two went for alms.
Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.	Then those two would feed all six of us with what they brought back.
Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū”ti.	As the group of five monks were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.”

(prince asks buddha how long it takes to realize nirvana)

Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Bodhi said to the Buddha:
“kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ labhamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti?	“Sir, when a monk has the Realized One as trainer, how long would it take for them to realize the supreme end of the spiritual path in this very life?”
“Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.	“Well then, prince, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
kusalo tvaṃ hatthārūḷhe aṅkusagayhe sippe”ti?	Are you skilled in the art of wielding a hooked goad while riding an elephant?”
“Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe”ti.	“Yes, sir.”
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?
idha puriso āgaccheyya:	Suppose a man were to come along thinking:
‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti;	‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.
tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti.	I’ll train in that art under him.’
So cassa assaddho;	If he’s faithless,
yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with faith.
So cassa bahvābādho;	If he’s unhealthy,
yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with good health.
So cassa saṭho māyāvī;	If he’s devious or deceitful,
yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with honesty and integrity.
So cassa kusīto;	If he’s lazy,
yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with energy.
So cassa duppañño;	If he’s stupid,
yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya.	he wouldn’t achieve what he could with wisdom.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti?	Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti.	“Sir, if he had even a single one of these factors he couldn’t train under me, not to speak of all five.”
“Taṃ kiṃ maññasi, rājakumāra,	“What do you think, prince?
idha puriso āgaccheyya:	Suppose a man were to come along thinking:
‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti;	‘Prince Bodhi knows the art of wielding a hooked goad while riding an elephant.
tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti.	I’ll train in that art under him.’
So cassa saddho;	If he’s faithful,
yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with faith.
So cassa appābādho;	If he’s healthy,
yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with good health.
So cassa asaṭho amāyāvī;	If he’s honest and has integrity,
yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with honesty and integrity.
So cassa āraddhavīriyo;	If he’s energetic,
yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with energy.
So cassa paññavā;	If he’s wise,
yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya.	he’d achieve what he could with wisdom.
Taṃ kiṃ maññasi, rājakumāra,	What do you think, prince?
api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti?	Could that man still train under you in the art of wielding a hooked goad while riding an elephant?”
“Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti.	“Sir, if he had even a single one of these factors he could train under me, not to speak of all five.”

(Buddha says if they have 5 of these characteristics, then it takes 7 years or less)

(3 of them are from 5ind🖐️, other two are good health, not devious or deceitful)

“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni.	“In the same way, prince, there are these five factors that support meditation.
Katamāni pañca?	What five?
Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ:	It’s when a noble disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	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.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Imāni kho, rājakumāra, pañca padhāniyaṅgāni.	These are the five factors that support meditation.
Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	When a monk with these five factors that support meditation has the Realized One as trainer, they could
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni.	realize the supreme end of the spiritual path in seven years.
Tiṭṭhantu, rājakumāra, satta vassāni.	Let alone seven years,
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	they could
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni …	realize the supreme end of the spiritual path in six years,
pañca vassāni …
cattāri vassāni …
tīṇi vassāni …
dve vassāni …
ekaṃ vassaṃ.	or as little as one year.
Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ.	Let alone one year,
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—	when a monk with these five factors that support meditation has the Realized One as trainer, they could
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni.	realize the supreme end of the spiritual path in seven months,
Tiṭṭhantu, rājakumāra, satta māsāni.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni …
pañca māsāni …
cattāri māsāni …
tīṇi māsāni …
dve māsāni …
ekaṃ māsaṃ …
aḍḍhamāsaṃ.
Tiṭṭhatu, rājakumāra, aḍḍhamāso.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni.
Tiṭṭhantu, rājakumāra, satta rattindivāni.
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno—
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni …
pañca rattindivāni …
cattāri rattindivāni …
tīṇi rattindivāni …
dve rattindivāni …
ekaṃ rattindivaṃ.	or as little as one day.
Tiṭṭhatu, rājakumāra, eko rattindivo.	Let alone one day,
Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti.	when a monk with these five factors that support meditation has the Realized One as trainer, they could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”
Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca:	When he had spoken, Prince Bodhi said to the Buddha:
“aho buddho, aho dhammo, aho dhammassa svākkhātatā.	“Oh, the Buddha! Oh, the teaching! Oh, how well explained is the teaching!
Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti.	For someone could be instructed in the evening and achieve distinction in the morning, or be instructed in the morning and achieve distinction in the evening.”
Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca:	When he said this, Sañjikāputta said to Prince Bodhi:
“evameva panāyaṃ bhavaṃ bodhi:	“Though Master Bodhi speaks like this,
‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti;
atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañcā”ti.	you don’t go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.”
“Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca.	“Don’t say that, dear Sañjikāputta, don’t say that.
Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ”.	I have heard and learned this in the presence of the lady, my mother.
“Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	This one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca:	Then my pregnant mother went up to the Buddha, bowed, sat down to one side, and said to him:
‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañca.	‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the monk Saṅgha.
Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti.	From this day forth, may the Buddha remember them as a lay follower who has gone for refuge for life.’
Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye.	Another time the Buddha was staying here in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca:	Then my nurse, carrying me on her hip, went to the Buddha, bowed, stood to one side, and said to him:
‘ayaṃ, bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṃghañca.	‘Sir, this Prince Bodhi goes for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti.	From this day forth, may the Buddha remember him as a lay follower who has gone for refuge for life.’
Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	Now for a third time I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

MN 86 Aṅgulimāla

with Aṅguli-māla (finger-garland)

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.	Now at that time in the realm of King Pasenadi of Kosala there was a bandit named Aṅgulimāla. He was violent, bloody-handed, a hardened killer, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.	He laid waste to villages, towns, and countries.
So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti.	He was constantly murdering people, and he wore their fingers as a necklace.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṃ paṭipajji.	Then, after the meal, on his return from alms-round, he set his lodgings in order and, taking his bowl and robe, he walked down the road that led to Aṅgulimāla.
Addasāsuṃ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṃ.	The cowherds, shepherds, farmers, and travelers saw him on the road,
Disvāna bhagavantaṃ etadavocuṃ:	and said to him:
“mā, samaṇa, etaṃ maggaṃ paṭipajji.	“Don’t take this road, ascetic.
Etasmiṃ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.	On this road there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.	He has laid waste to villages, towns, and countries.
So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti.	He is constantly murdering people, and he wears their fingers as a necklace.
Etañhi, samaṇa, maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.	People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.
Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī”ti.	Still they meet their end by Aṅgulimāla’s hand.”
Evaṃ vutte, bhagavā tuṇhībhūto agamāsi.	But when they said this, the Buddha went on in silence.
Dutiyampi kho gopālakā … pe …	For a second time …
tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ etadavocuṃ:	and a third time, they urged the Buddha to turn back.
“mā, samaṇa, etaṃ maggaṃ paṭipajji, etasmiṃ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.
So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti.
Etañhi samaṇa maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.
Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī”ti.
Atha kho bhagavā tuṇhībhūto agamāsi.	But when they said this, the Buddha went on in silence.
Addasā kho coro aṅgulimālo bhagavantaṃ dūratova āgacchantaṃ.	The bandit Aṅgulimāla saw the Buddha coming off in the distance,
Disvānassa etadahosi:	and thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Imañhi maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti.	People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty.
Tepi mama hatthatthaṃ gacchanti.	Still they meet their end by my hand.
Atha ca panāyaṃ samaṇo eko adutiyo pasayha maññe āgacchati.	But still this ascetic comes along alone and unaccompanied, like he had beaten me already.
Yannūnāhaṃ imaṃ samaṇaṃ jīvitā voropeyyan”ti.	Why don’t I take his life?”
Atha kho coro aṅgulimālo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	Then Aṅgulimāla donned his sword and shield, fastened his bow and arrows, and followed behind the Buddha.
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā coro aṅgulimālo bhagavantaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkoti sampāpuṇituṃ.	Then the Buddha used his psychic power to will that Aṅgulimāla could not catch up with him no matter how hard he tried, even though the Buddha kept walking at a normal speed.
Atha kho corassa aṅgulimālassa etadahosi:	Then Aṅgulimāla thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing!
Ahañhi pubbe hatthimpi dhāvantaṃ anupatitvā gaṇhāmi, assampi dhāvantaṃ anupatitvā gaṇhāmi, rathampi dhāvantaṃ anupatitvā gaṇhāmi, migampi dhāvantaṃ anupatitvā gaṇhāmi;	Previously, even when I’ve chased a speeding elephant, horse, chariot or deer, I’ve always caught up with them.
atha ca panāhaṃ imaṃ samaṇaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti.	But I can’t catch up with this ascetic no matter how hard I try, even though he’s walking at a normal speed.”
Ṭhitova bhagavantaṃ etadavoca:	He stood still and said:
“tiṭṭha, tiṭṭha, samaṇā”ti.	“Stop, stop, ascetic!”
“Ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā”ti.	“I’ve stopped, Aṅgulimāla—now you stop.”
Atha kho corassa aṅgulimālassa etadahosi:	Then Aṅgulimāla thought:
“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā.	“These Sakyan ascetics speak the truth.
Atha panāyaṃ samaṇo gacchaṃ yevāha:	Yet while walking the ascetic Gotama says:
‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’ti.	‘I’ve stopped, Aṅgulimāla—now you stop.’
Yannūnāhaṃ imaṃ samaṇaṃ puccheyyan”ti.	Why don’t I ask him about this?”
Atha kho coro aṅgulimālo bhagavantaṃ gāthāya ajjhabhāsi:	Then he addressed the Buddha in verse:
“Gacchaṃ vadesi samaṇa ṭhitomhi,	“While walking, ascetic, you say ‘I’ve stopped.’
Mamañca brūsi ṭhitamaṭṭhitoti;	And I have stopped, but you tell me I’ve not.
Pucchāmi taṃ samaṇa etamatthaṃ,	I’m asking you this, ascetic:
Kathaṃ ṭhito tvaṃ ahamaṭṭhitomhī”ti.	how is it you’ve stopped and I have not?”
“Ṭhito ahaṃ aṅgulimāla sabbadā,	“Aṅgulimāla, I have forever stopped—
Sabbesu bhūtesu nidhāya daṇḍaṃ;	I’ve cast off violence towards all creatures.
Tuvañca pāṇesu asaññatosi,	But you’re uncontrolled towards living creatures;
Tasmā ṭhitohaṃ tuvamaṭṭhitosī”ti.	that’s why I’ve stopped, but you have not.”
“Cirassaṃ vata me mahito mahesī,	“Oh, at long last an ascetic,
Mahāvanaṃ pāpuṇi saccavādī;	a great sage who I honor, has entered this great forest.
Sohaṃ carissāmi pahāya pāpaṃ,	Now that I’ve heard your verse on Dhamma,
Sutvāna gāthaṃ tava dhammayuttaṃ”.	I shall live without evil.”
Itveva coro asimāvudhañca,	With these words, the bandit hurled his sword and weapons
Sobbhe papāte narake akiri;	down a cliff into a chasm.
Avandi coro sugatassa pāde,	He venerated the Holy One’s feet,
Tattheva naṃ pabbajjaṃ ayāci.	and asked for the going forth right there.
Buddho ca kho kāruṇiko mahesi,	Then the Buddha, the compassionate great sage,
Yo satthā lokassa sadevakassa;	the teacher of the world with its gods,
“Tamehi bhikkhū”ti tadā avoca,	said to him, “Come, monk!”
Eseva tassa ahu bhikkhubhāvoti.	And with that he became a monk.
Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṃ pakkāmi.	Then the Buddha set out for Sāvatthī with Venerable Aṅgulimāla as his second monk.
Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari.	Traveling stage by stage, he arrived at Sāvatthī,
Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti:	Now at that time a crowd had gathered by the gate of King Pasenadi’s royal compound making a dreadful racket:
“coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.	“In your realm, Your Majesty, there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings.
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.	He has laid waste to villages, towns, and countries.
So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti.	He is constantly murdering people, and he wears their fingers as a necklace.
Taṃ devo paṭisedhetū”ti.	Your Majesty must put a stop to him!”
Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa.	Then King Pasenadi drove out from Sāvatthī in the middle of the day with around five hundred horses,
Yena ārāmo tena pāvisi.	heading for the monastery.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca:	He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. He bowed and sat down to one side. The Buddha said to him:
“kiṃ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti?	“What is it, great king? Is King Seniya Bimbisāra of Magadha angry with you, or the Licchavis of Vesālī, or some other opposing ruler?”
“Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno.	“No, sir.
Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.	In my realm there is a bandit named Aṅgulimāla. He is violent, bloody-handed, a hardened killer, merciless to living beings. …
Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā.
So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti.
Tāhaṃ, bhante, paṭisedhissāmī”ti.	I shall put a stop to him.”
“Sace pana tvaṃ, mahārāja, aṅgulimālaṃ passeyyāsi kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitaṃ, virataṃ pāṇātipātā, virataṃ adinnādānā, virataṃ musāvādā, ekabhattikaṃ, brahmacāriṃ, sīlavantaṃ, kalyāṇadhammaṃ, kinti naṃ kareyyāsī”ti?	“But great king, suppose you were to see that Aṅgulimāla had shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. And that he was refraining from killing living creatures, stealing, and lying; that he was eating in one part of the day, and was celibate, ethical, and of good character. What would you do to him?”
“Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma.	“I would bow to him, rise in his presence, or offer him a seat. I’d invite him to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for his lawful guarding and protection.
Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṃyamo bhavissatī”ti?	But sir, how could such an immoral, evil man ever have such virtue and restraint?”
Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti.	Now, at that time Venerable Aṅgulimāla was sitting not far from the Buddha.
Atha kho bhagavā dakkhiṇaṃ bāhuṃ paggahetvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Then the Buddha pointed with his right arm and said to the king:
“eso, mahārāja, aṅgulimālo”ti.	“Great king, this is Aṅgulimāla.”
Atha kho rañño pasenadissa kosalassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso.	Then the king became frightened, scared, his hair standing on end.
Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhītaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Knowing this, the Buddha said to him:
“mā bhāyi, mahārāja, natthi te ito bhayan”ti.	“Do not fear, great king. You have nothing to fear from him.”
Atha kho rañño pasenadissa kosalassa yaṃ ahosi bhayaṃ vā chambhitattaṃ vā lomahaṃso vā so paṭippassambhi.	Then the king’s fear died down.
Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ aṅgulimālaṃ etadavoca:	Then the king went over to Aṅgulimāla and said:
“ayyo no, bhante, aṅgulimālo”ti?	“Sir, is the venerable really Aṅgulimāla?”
“Evaṃ, mahārājā”ti.	“Yes, great king.”
“Kathaṅgotto ayyassa pitā, kathaṅgottā mātā”ti?	“What clans were your father and mother from?”
“Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti.	“My father was a Gagga, and my mother a Mantāṇī.”
“Abhiramatu, bhante, ayyo gaggo mantāṇiputto.	“May the venerable Gagga Mantāṇīputta be happy.
Ahamayyassa gaggassa mantāṇiputtassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.	I’ll make sure that you’re provided with robes, alms-food, lodgings, and medicines and supplies for the sick.”
Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṃsukūliko tecīvariko.	Now at that time Venerable Aṅgulimāla lived in the wilderness, ate only alms-food, and owned just three robes.
Atha kho āyasmā aṅgulimālo rājānaṃ pasenadiṃ kosalaṃ etadavoca:	He said to the king:
“alaṃ, mahārāja, paripuṇṇaṃ me cīvaran”ti.	“Enough, great king. My robes are complete.”
Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king went back to the Buddha, bowed, sat down to one side, and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāvañcidaṃ, bhante, bhagavā adantānaṃ dametā, asantānaṃ sametā, aparinibbutānaṃ parinibbāpetā.	How the Buddha tames those who are wild, pacifies those who are violent, and extinguishes those who are unnirvana'd!
Yañhi mayaṃ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṃ so bhagavatā adaṇḍena asattheneva danto.	For I was not able to tame him with the rod and the sword, but the Buddha tamed him without rod or sword.
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi.	Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Addasā kho āyasmā aṅgulimālo sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ.	Then as he was wandering indiscriminately for alms-food he saw a woman undergoing a painful obstructed labor.
Disvānassa etadahosi:	Seeing this, it occurred to him:
“kilissanti vata, bho, sattā;	“Oh, beings suffer such filth!
kilissanti vata, bho, sattā”ti.	Oh, beings suffer such filth!”
Atha kho āyasmā aṅgulimālo sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā aṅgulimālo bhagavantaṃ etadavoca:	Then after wandering for alms in Sāvatthī, after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said to him:
“idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ.
Addasaṃ kho ahaṃ, bhante, sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ.
Disvāna mayhaṃ etadahosi:
‘kilissanti vata bho sattā, kilissanti vata bho sattā’”ti.
“Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi:	“Well then, Aṅgulimāla, go to that woman and say this:
‘yatohaṃ, bhagini, jāto nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.	‘Ever since I was born, sister, I don’t recall having deliberately taken the life of a living creature. By this truth, may both you and your infant be safe.’”
“So hi nūna me, bhante, sampajānamusāvādo bhavissati.	“But sir, wouldn’t that be telling a deliberate lie?
Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti.	For I have deliberately killed many living creatures.”
“Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi:	“In that case, Aṅgulimāla, go to that woman and say this:
‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.	‘Ever since I was born in the noble birth, sister, I don’t recall having deliberately taken the life of a living creature. By this truth, may both you and your infant be safe.’”
“Evaṃ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca:	“Yes, sir,” replied Aṅgulimāla. He went to that woman and said:
“yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti.	“Ever since I was born in the noble birth, sister, I don’t recall having deliberately taken the life of a living creature. By this truth, may both you and your infant be safe.”
Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.	Then that woman was safe, and so was her infant.
Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Aṅgulimāla, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā aṅgulimālo arahataṃ ahosi.	And Venerable Aṅgulimāla became one of the perfected.
Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then Venerable Aṅgulimāla robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati.	Now at that time someone threw a stone that hit Aṅgulimāla, someone else threw a stick, and someone else threw gravel.
Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami.	Then Aṅgulimāla—with cracked head, bleeding, his bowl broken, and his outer robe torn—went to the Buddha.
Addasā kho bhagavā āyasmantaṃ aṅgulimālaṃ dūratova āgacchantaṃ.	The Buddha saw him coming off in the distance,
Disvāna āyasmantaṃ aṅgulimālaṃ etadavoca:	and said to him:
“adhivāsehi tvaṃ, brāhmaṇa, adhivāsehi tvaṃ, brāhmaṇa.	“Endure it, brahmin! Endure it, brahmin!
Yassa kho tvaṃ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṃ, brāhmaṇa, kammassa vipākaṃ diṭṭheva dhamme paṭisaṃvedesī”ti.	You’re experiencing in this life the result of deeds that might have caused you to be tormented in hell for many years, many hundreds or thousands of years.”
Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṃ paṭisaṃvedi;	Later, Venerable Aṅgulimāla was experiencing the pleasure of release while in private retreat.
tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	On that occasion he spoke these words of inspiration:
“Yo pubbeva pamajjitvā,	“Someone who was heedless before,
pacchā so nappamajjati;	and afterwards is not,
Somaṃ lokaṃ pabhāseti,	lights up the world,
abbhā muttova candimā.	like the moon freed from a cloud.
Yassa pāpaṃ kataṃ kammaṃ,	Someone who, with skillful deeds,
kusalena pidhīyati;	closes the door on bad things they’ve done,
Somaṃ lokaṃ pabhāseti,	lights up the world,
abbhā muttova candimā.	like the moon freed from a cloud.
Yo have daharo bhikkhu,	A young monk,
yuñjati buddhasāsane;	devoted to the teaching of the Buddha,
Somaṃ lokaṃ pabhāseti,	lights up the world,
abbhā muttova candimā.	like the moon freed from a cloud.
Disā hi me dhammakathaṃ suṇantu,	May even my enemies hear a Dhamma talk!
Disā hi me yuñjantu buddhasāsane;	May even my enemies devote themselves to the Buddha’s teaching!
Disā hi me te manujā bhajantu,	May even my enemies associate with those good people
Ye dhammamevādapayanti santo.	who establish others in the Dhamma!
Disā hi me khantivādānaṃ,	May even my enemies hear Dhamma at the right time,
avirodhappasaṃsīnaṃ;	from those who speak on acceptance,
Suṇantu dhammaṃ kālena,	praising acquiescence;
tañca anuvidhīyantu.	and may they follow that path!
Na hi jātu so mamaṃ hiṃse,	For then they’d surely wish no harm
aññaṃ vā pana kiñci naṃ;	upon myself or others.
Pappuyya paramaṃ santiṃ,	Protecting creatures firm and fragile,
rakkheyya tasathāvare.	they’d attain ultimate peace.
Udakañhi nayanti nettikā,	For irrigators guide the water,
Usukārā namayanti tejanaṃ;	and fletchers straighten arrows;
Dāruṃ namayanti tacchakā,	carpenters shape timber—
Attānaṃ damayanti paṇḍitā.	but the astute tame themselves.
Daṇḍeneke damayanti,	Some tame by using the rod,
aṅkusehi kasāhi ca;	some with goads, and some with whips.
Adaṇḍena asatthena,	But the poised one tamed me
ahaṃ dantomhi tādinā.	without rod or sword.
Ahiṃsakoti me nāmaṃ,	My name is ‘Harmless’,
hiṃsakassa pure sato;	though I used to be harmful.
Ajjāhaṃ saccanāmomhi,	The name I bear today is true,
na naṃ hiṃsāmi kiñci naṃ.	for I do no harm to anyone.
Coro ahaṃ pure āsiṃ,	I used to be a bandit,
aṅgulimāloti vissuto;	the notorious Aṅgulimāla.
Vuyhamāno mahoghena,	Swept away in a great flood,
buddhaṃ saraṇamāgamaṃ.	I went to the Buddha as a refuge.
Lohitapāṇi pure āsiṃ,	I used to have blood on my hands,
aṅgulimāloti vissuto;	the notorious Aṅgulimāla.
Saraṇagamanaṃ passa,	See the refuge I’ve found—
bhavanetti samūhatā.	the attachment to rebirth is eradicated.
Tādisaṃ kammaṃ katvāna,	I’ve done many of the sort of deeds
bahuṃ duggatigāminaṃ;	that lead to a bad destination.
Phuṭṭho kammavipākena,	The result of my deeds has already hit me,
aṇaṇo bhuñjāmi bhojanaṃ.	so I enjoy my food free of debt.
Pamādamanuyuñjanti,	Fools and unintelligent people
bālā dummedhino janā;	devote themselves to negligence.
Appamādañca medhāvī,	But the intelligent protect diligence
dhanaṃ seṭṭhaṃva rakkhati.	as their best treasure.
Mā pamādamanuyuñjetha,	Don’t devote yourself to negligence,
mā kāmarati santhavaṃ;	or delight in sexual intimacy.
Appamatto hi jhāyanto,	For if you’re diligent and practice jhāna,
pappoti vipulaṃ sukhaṃ.	you’ll attain abundant happiness.
Svāgataṃ nāpagataṃ,	It was welcome, not unwelcome,
nayidaṃ dummantitaṃ mama;	the advice I got was good.
Saṃvibhattesu dhammesu,	Of teachings that are shared,
yaṃ seṭṭhaṃ tadupāgamaṃ.	I encountered the best.
Svāgataṃ nāpagataṃ,	It was welcome, not unwelcome,
nayidaṃ dummantitaṃ mama;	the advice I got was good.
Tisso vijjā anuppattā,	I’ve attained the three knowledges
kataṃ buddhassa sāsanan”ti.	and fulfilled the Buddha’s instructions.”

MN 87 Piya-jātika

born from the beloved

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti.	Now at that time a certain householder’s dear and beloved only child passed away.
Tassa kālaṃkiriyāya neva kammantā paṭibhanti na bhattaṃ paṭibhāti.	After their death he didn’t feel like working or eating.
So āḷāhanaṃ gantvā kandati:	He would go to the cemetery and wail:
“kahaṃ, ekaputtaka, kahaṃ, ekaputtakā”ti.	“Where are you, my only child? Where are you, my only child?”
Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gahapatiṃ bhagavā etadavoca:	Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathattan”ti.	“Householder, you look like someone who’s not in their right mind; your faculties have deteriorated.”
“Kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati;	“And how, sir, could my faculties not have deteriorated?
mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato.	For my dear and beloved only child has passed away.
Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti.	Since their death I haven’t felt like working or eating.
Sohaṃ āḷāhanaṃ gantvā kandāmi:	I go to the cemetery and wail:
‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’”ti.	‘Where are you, my only child? Where are you, my only child?’”
“Evametaṃ, gahapati, evametaṃ, gahapati.	“That’s so true, householder! That’s so true, householder!
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.	For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”
“Kassa kho nāmetaṃ, bhante, evaṃ bhavissati:	“Sir, who on earth could ever think such a thing!
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti?
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti.	For our loved ones are a source of joy and happiness.”
Atha kho so gahapati bhagavato bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.	Disagreeing with the Buddha’s statement, rejecting it, he got up from his seat and left.
Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti.	Now at that time several gamblers were playing dice not far from the Buddha.
Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca:	That householder approached them and told them what had happened.
“idhāhaṃ, bhonto, yena samaṇo gotamo tenupasaṅkamiṃ; upasaṅkamitvā samaṇaṃ gotamaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhonto, samaṇo gotamo etadavoca:
‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathattan’ti.
Evaṃ vutte, ahaṃ, bhonto, samaṇaṃ gotamaṃ etadavocaṃ:
‘kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati;
mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato.
Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti.
Sohaṃ āḷāhanaṃ gantvā kandāmi—
kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti.
‘Evametaṃ, gahapati, evametaṃ, gahapati.
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati—
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā?
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti.
Atha khvāhaṃ, bhonto, samaṇassa gotamassa bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti.
“Evametaṃ, gahapati, evametaṃ, gahapati.	“That’s so true, householder! That’s so true, householder!
Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti.	For our loved ones are a source of joy and happiness.”
Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi.	Thinking, “The gamblers and I are in agreement,” the householder left.
Atha kho idaṃ kathāvatthu anupubbena rājantepuraṃ pāvisi.	Eventually that topic of discussion reached the royal compound.
Atha kho rājā pasenadi kosalo mallikaṃ deviṃ āmantesi:	Then King Pasenadi addressed Queen Mallikā:
“idaṃ te, mallike, samaṇena gotamena bhāsitaṃ:	“Mallika, your ascetic Gotama said this:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.	‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ, evametan”ti.	“If that’s what the Buddha said, great king, then that’s how it is.”
“Evameva panāyaṃ mallikā yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodati:	“No matter what the ascetic Gotama says, Mallikā agrees with him:
‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametan’ti.	‘If that’s what the Buddha said, great king, then that’s how it is.’
Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṃ tadevassa antevāsī abbhanumodati:	You’re just like a student who agrees with everything their teacher says.
‘evametaṃ, ācariya, evametaṃ, ācariyā’ti.
Evameva kho tvaṃ, mallike, yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodasi:
‘Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametan’ti.
Cara pire, mallike, vinassā”ti.	Go away, Mallikā, get out of here!”
Atha kho mallikā devī nāḷijaṅghaṃ brāhmaṇaṃ āmantesi:	Then Queen Mallikā addressed the brahmin Nāḷijaṅgha:
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“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.
‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti;
evañca vadehi:	And then say:
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—	‘Sir, did the Buddha made this statement:
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.	“Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’
Yathā te bhagavā byākaroti taṃ sādhukaṃ uggahetvā mama āroceyyāsi.	Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṃ bhaṇantī”ti.	For Realized Ones say nothing that is not so.”
“Evaṃ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;	“Master Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably.
evañca vadeti:	And she asks whether
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—	the Buddha made this statement:
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.	‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa.	“That’s right, brahmin, that’s right!
Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.	For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Tadamināpetaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā.	And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi.	Once upon a time right here in Sāvatthī a certain woman’s mother passed away.
Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha:	And because of that she went mad and lost her mind. She went from street to street and from square to square saying:
‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti?	‘Has anyone seen my mother? Has anyone seen my mother?’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.	And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi …	Once upon a time right here in Sāvatthī a certain woman’s father …
bhātā kālamakāsi …	brother …
bhaginī kālamakāsi …	sister …
putto kālamakāsi …	son …
dhītā kālamakāsi …	daughter …
sāmiko kālamakāsi.	husband passed away.
Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha:	And because of that she went mad and lost her mind. She went from street to street and from square to square saying:
‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti?	‘Has anyone seen my husband? Has anyone seen my husband?’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.	And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi.	Once upon a time right here in Sāvatthī a certain man’s mother …
So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha:
‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti?
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.
Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi …	father …
bhātā kālamakāsi …	brother …
bhaginī kālamakāsi …	sister …
putto kālamakāsi …	son …
dhītā kālamakāsi …	daughter …
pajāpati kālamakāsi.	wife passed away.
So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha:	And because of that he went mad and lost his mind. He went from street to street and from square to square saying:
‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti?	‘Has anyone seen my wife? Has anyone seen my wife?’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.	And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi.	Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family.
Tassā te ñātakā sāmikaṃ acchinditvā aññassa dātukāmā.	But her relatives wanted to divorce her from her husband and give her to another,
Sā ca taṃ na icchati.	who she didn’t want.
Atha kho sā itthī sāmikaṃ etadavoca:	So she told her husband about this.
‘ime, maṃ, ayyaputta, ñātakā tvaṃ acchinditvā aññassa dātukāmā.
Ahañca taṃ na icchāmī’ti.
Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ upphālesi:	But he cut her in two and disemboweled himself, thinking:
‘ubho pecca bhavissāmā’ti.	‘We shall be together after death.’
Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.	That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”
Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, got up from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him:
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
piyā te vajirī kumārī”ti?	Do you love Princess Vajirī?”
“Evaṃ, mallike, piyā me vajirī kumārī”ti.	“Indeed I do, Mallikā.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?	If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”
“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?	“If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.	‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
piyā te vāsabhā khattiyā”ti?	Do you love Lady Vāsabhā? …
“Evaṃ, mallike, piyā me vāsabhā khattiyā”ti.
“Taṃ kiṃ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
Taṃ kiṃ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?	your son, General Viḍūḍabha …
“Evaṃ, mallike, piyo me viṭaṭūbho senāpatī”ti.
“Taṃ kiṃ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
Taṃ kiṃ maññasi, mahārāja, piyā te ahan”ti?	do you love me?”
“Evaṃ, mallike, piyā mesi tvan”ti.	“Indeed I do love you, Mallikā.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
mayhaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?	If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”
“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?	“If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.	‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
piyā te kāsikosalā”ti?	Do you love the realms of Kāsi and Kosala?”
“Evaṃ, mallike, piyā me kāsikosalā.	“Indeed I do, Mallikā.
Kāsikosalānaṃ, mallike, ānubhāvena kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhāremā”ti.	It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, perfumes, and makeup.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
kāsikosalānaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?	If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”
“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?	“If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
“Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ:	“This is what the Buddha was referring to when he said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.	‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Acchariyaṃ, mallike, abbhutaṃ, mallike.	“It’s incredible, Mallikā, it’s amazing,
Yāvañca so bhagavā paññāya ativijjha maññe passati.	how far the Buddha sees with penetrating wisdom, it seems to me.
Ehi, mallike, ācamehī”ti.	Come, Mallikā, rinse my hands.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi:	Then King Pasenadi got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

MN 88 Bāhitika

The Imported Cloth

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.	He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Eastern Monastery, the stilt longhouse of Migāra’s mother, for the day’s meditation.
Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṃ nāgaṃ abhiruhitvā sāvatthiyā niyyāti divā divassa.	Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day.
Addasā kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	He saw Ānanda coming off in the distance
Disvāna sirivaḍḍhaṃ mahāmattaṃ āmantesi:	and said to the minister Sirivaḍḍha:
“āyasmā no eso, samma sirivaḍḍha, ānando”ti.	“My dear Sirivaḍḍha, isn’t that Venerable Ānanda?”
“Evaṃ, mahārāja, āyasmā eso ānando”ti.	“Indeed it is, great king.”
Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi:	Then King Pasenadi addressed a man:
“ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi:	“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti;	‘Sir, King Pasenadi of Kosala bows with his head at your feet.’
evañca vadehi:	And then say:
‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’”ti.	‘Sir, if you have no urgent business, please wait a moment out of compassion.’”
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so puriso āyasmantaṃ ānandaṃ etadavoca:	“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati;
evañca vadeti:
‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.	Ānanda consented in silence.
Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca:	Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda:
“sace, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkamatu anukampaṃ upādāyā”ti.	“Sir, if you have no urgent business, it would be nice of you to go to the bank of the Aciravatī river out of compassion.”
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.	Ānanda consented in silence.
Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	He went to the river bank and sat at the root of a certain tree on a seat spread out.
Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca:	Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda:
“idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti.	“Here, Venerable Ānanda, sit on this elephant rug.”
“Alaṃ, mahārāja.	“Enough, great king, you sit on it.
Nisīda tvaṃ;
nisinno ahaṃ sake āsane”ti.	I’m sitting on my own seat.”
Nisīdi kho rājā pasenadi kosalo paññatte āsane.	So the king sat down on the seat spread out,
Nisajja kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca:	and said:
“kiṃ nu kho, bhante ānanda, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti?	“Sir, might the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?”
“Na kho, mahārāja, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.	“No, great king, the Buddha would not engage in the sort of behavior that is faulted by sensible ascetics and brahmins.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yañhi mayaṃ, bhante, nāsakkhimhā pañhena paripūretuṃ taṃ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṃ.	For I couldn’t fully express the question, but Ānanda’s answer completed it for me.
Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, na mayaṃ taṃ sārato paccāgacchāma;	I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing.
ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, mayaṃ taṃ sārato paccāgacchāma.	Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing.
Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?	But sir, what kind of bodily behavior is faulted by sensible ascetics and brahmins?”
“Yo kho, mahārāja, kāyasamācāro akusalo”.	“Unskillful behavior.”
“Katamo pana, bhante, kāyasamācāro akusalo”?	“But what kind of bodily behavior is unskillful?”
“Yo kho, mahārāja, kāyasamācāro sāvajjo”.	“Blameworthy behavior.”
“Katamo pana, bhante, kāyasamācāro sāvajjo”?	“But what kind of bodily behavior is blameworthy?”
“Yo kho, mahārāja, kāyasamācāro sabyābajjho”.	“Hurtful behavior.”
“Katamo pana, bhante, kāyasamācāro sabyābajjho”?	“But what kind of bodily behavior is hurtful?”
“Yo kho, mahārāja, kāyasamācāro dukkhavipāko”.	“Behavior that results in suffering.”
“Katamo pana, bhante, kāyasamācāro dukkhavipāko”?	“But what kind of bodily behavior results in suffering?”
“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati.	“Bodily behavior that leads to hurting yourself, hurting others, and hurting both,
Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	and which makes unskillful qualities grow while skillful qualities decline.
evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.	That kind of bodily behavior is faulted by sensible ascetics and brahmins.”
“Katamo pana, bhante ānanda, vacīsamācāro … pe …	“But what kind of verbal behavior …
manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?	mental behavior is faulted by sensible ascetics and brahmins?” …
“Yo kho, mahārāja, manosamācāro akusalo”.
“Katamo pana, bhante, manosamācāro dukkhavipāko”?
“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati.	“Mental behavior that leads to hurting yourself, hurting others, and hurting both,
Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	and which makes unskillful qualities grow while skillful qualities decline.
evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.	That kind of mental behavior is faulted by sensible ascetics and brahmins.”
“Kiṃ nu kho, bhante ānanda, so bhagavā sabbesaṃyeva akusalānaṃ dhammānaṃ pahānaṃ vaṇṇetī”ti?	“Sir, does the Buddha praise giving up all these unskillful things?”
“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.	“Great king, the Realized One has given up all unskillful things and possesses skillful things.”
“Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?	“But sir, what kind of bodily behavior is not faulted by sensible ascetics and brahmins?”
“Yo kho, mahārāja, kāyasamācāro kusalo”.	“Skillful behavior.”
“Katamo pana, bhante, kāyasamācāro kusalo”?	“But what kind of bodily behavior is skillful?”
“Yo kho, mahārāja, kāyasamācāro anavajjo”.	“Blameless behavior.”
“Katamo pana, bhante, kāyasamācāro anavajjo”?	“But what kind of bodily behavior is blameless?”
“Yo kho, mahārāja, kāyasamācāro abyābajjho”.	“Pleasing behavior.”
“Katamo pana, bhante, kāyasamācāro abyābajjho”?	“But what kind of bodily behavior is pleasing?”
“Yo kho, mahārāja, kāyasamācāro sukhavipāko”.	“Behavior that results in happiness.”
“Katamo pana, bhante, kāyasamācāro sukhavipāko”?	“But what kind of bodily behavior results in happiness?”
“Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati.	“Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both,
Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	and which makes unskillful qualities decline while skillful qualities grow.
Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.	That kind of bodily behavior is not faulted by sensible ascetics and brahmins.”
“Katamo pana, bhante ānanda, vacīsamācāro … pe …	“But what kind of verbal behavior …
manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?	mental behavior is not faulted by sensible ascetics and brahmins?” …
“Yo kho, mahārāja, manosamācāro kusalo”.
“Katamo pana, bhante, manosamācāro sukhavipāko”?
“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati.	“Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both,
Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	and which makes unskillful qualities decline while skillful qualities grow.
Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.	That kind of mental behavior is not faulted by sensible ascetics and brahmins.”
“Kiṃ pana, bhante ānanda, so bhagavā sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti?	“Sir, does the Buddha praise gaining all these skillful things?”
“Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.	“Great king, the Realized One has given up all unskillful things and possesses skillful things.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Yāva subhāsitañcidaṃ, bhante, āyasmatā ānandena.	How well this was said by Venerable Ānanda!
Iminā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā.	I’m delighted and satisfied with what you’ve expressed so well.
Evaṃ attamanābhiraddhā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena.	So much so that
Sace, bhante, āyasmato ānandassa hatthiratanaṃ kappeyya, hatthiratanampi mayaṃ āyasmato ānandassa dadeyyāma.	if an elephant treasure was suitable for you, I would give you one.
Sace, bhante, āyasmato ānandassa assaratanaṃ kappeyya, assaratanampi mayaṃ āyasmato ānandassa dadeyyāma.	If a horse treasure was suitable for you, I would give you one.
Sace, bhante, āyasmato ānandassa gāmavaraṃ kappeyya, gāmavarampi mayaṃ āyasmato ānandassa dadeyyāma.	If a prize village was suitable for you, I would give you one.
Api ca, bhante, mayampetaṃ jānāma:	But, sir, I know that
‘netaṃ āyasmato ānandassa kappatī’ti.	these things are not suitable for you.
Ayaṃ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena.	This imported cloth was sent to me by King Ajātasattu Vedehiputta of Magadha packed in a parasol case. It’s exactly sixteen measures long and eight wide.
Taṃ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṃ upādāyā”ti.	May Venerable Ānanda please accept it out of compassion.”
“Alaṃ, mahārāja, paripuṇṇaṃ me ticīvaran”ti.	“Enough, great king. My three robes are complete.”
“Ayaṃ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca.	“Sir, we have both seen this river Aciravatī
Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṃ aciravatī nadī ubhato kūlāni saṃvissandantī gacchati;	when it has rained heavily in the mountains, and the river overflows both its banks.
evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṃ karissati.	In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak.
Yaṃ panāyasmato ānandassa purāṇaṃ ticīvaraṃ taṃ sabrahmacārīhi saṃvibhajissati.	And you can share your old robes with your fellow monks.
Evāyaṃ amhākaṃ dakkhiṇā saṃvissandantī maññe gamissati.	In this way my teacher’s offering will come to overflow, it seems to me.
Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti.	Please accept the imported cloth.”
Paṭiggahesi kho āyasmā ānando bāhitikaṃ.	So Ānanda accepted it.
Atha kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca:	Then King Pasenadi said to him:
“handa ca dāni mayaṃ, bhante ānanda, gacchāma;	“Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ ānandaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then King Pasenadi approved and agreed with what Ānanda said. Then he got up from his seat, bowed, and respectfully circled Ānanda, keeping him on his right, before leaving.
Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and told him what had happened.
Tañca bāhitikaṃ bhagavato pādāsi.	He presented the cloth to the Buddha.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa;	“monks, King Pasenadi is lucky, so very lucky,
yaṃ rājā pasenadi kosalo labhati ānandaṃ dassanāya, labhati payirupāsanāyā”ti.	to get to see Ānanda and pay homage to him.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 89 Dhammacetiya

Shrines to the Teaching

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati medāḷupaṃ nāma sakyānaṃ nigamo.	At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Medeḷumpa.
Tena kho pana samayena rājā pasenadi kosalo nagarakaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time King Pasenadi of Kosala had arrived at Nagaraka on some business.
Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi:	Then he addressed Dīgha Kārāyana:
“yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā”ti.	“My good Kārāyana, harness the finest chariots. We will go to a park and see the scenery.”
“Evaṃ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi:	“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.	“Sire, the finest chariots are harnessed.
Yassadāni kālaṃ maññasī”ti.	Please go at your convenience.”
Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena.	Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out in full royal pomp from Nagaraka,
Yena ārāmo tena pāyāsi.	heading for the park grounds.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.	He went by carriage as far as the terrain allowed, then descended and entered the park on foot.
Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.	As he was going for a walk in the park he saw roots of trees that were impressive and inspiring, quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.
Disvāna bhagavantaṃyeva ārabbha sati udapādi:	The sight reminded him right away of the Buddha:
“imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhan”ti.	“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.”
Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi:	He addressed Dīgha Kārāyana:
“imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhaṃ.	“These roots of trees, so impressive and inspiring, are like those where we used to pay homage to the Blessed One, the perfected one, the fully awakened Buddha.
Kahaṃ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti?	My good Kārāyana, where is that Buddha at present?”
“Atthi, mahārāja, medāḷupaṃ nāma sakyānaṃ nigamo.	“Great king, there is a Sakyan town named Medaḷumpa.
Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti.	That’s where the Buddha is now staying.”
“Kīvadūre pana, samma kārāyana, nagarakamhā medāḷupaṃ nāma sakyānaṃ nigamo hotī”ti?	“But how far away is that town?”
“Na dūre, mahārāja;	“Not far, great king,
tīṇi yojanāni;	it’s three leagues.
sakkā divasāvasesena gantun”ti.	We can get there while it’s still light.”
“Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhan”ti.	“Well then, harness the chariots, and we shall go to see the Buddha.”
“Evaṃ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi:	“Yes, Your Majesty,” replied Dīgha Kārāyana. He harnessed the chariots and informed the king:
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni.	“Sire, the finest chariots are harnessed.
Yassadāni kālaṃ maññasī”ti.	Please go at your convenience.”
Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṃ nāma sakyānaṃ nigamo tena pāyāsi.	Then King Pasenadi mounted a fine carriage and, along with other fine carriages, set out from Nagaraka to Medaḷumpa.
Teneva divasāvasesena medāḷupaṃ nāma sakyānaṃ nigamaṃ sampāpuṇi.	He reached the town while it was still light
Yena ārāmo tena pāyāsi.	and headed for the park grounds.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.	He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.	At that time several monks were walking meditation in the open air.
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	King Pasenadi of Kosala went up to them and said:
“kahaṃ nu kho, bhante, etarahi so bhagavā viharati arahaṃ sammāsambuddho?	“Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti.	For I want to see him.”
“Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi. Vivarissati bhagavā te dvāran”ti.	“Great king, 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 rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi.	The king right away presented his sword and turban to Dīgha Kārāyana,
Atha kho dīghassa kārāyanassa etadahosi:	who thought:
“rahāyati kho dāni rājā, idheva dāni mayā ṭhātabban”ti.	“Now the king seeks privacy. I should wait here.”
Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ.	Then the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:	King Pasenadi entered the dwelling, and bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“rājāhaṃ, bhante, pasenadi kosalo;	“Sir, I am Pasenadi, king of Kosala!
rājāhaṃ, bhante, pasenadi kosalo”ti.	I am Pasenadi, king of Kosala!”
“Kiṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mittūpahāraṃ upadaṃsesī”ti?	“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?”
“Atthi kho me, bhante, bhagavati dhammanvayo hoti:	“Sir, I infer about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Idhāhaṃ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṃ brahmacariyaṃ carante dasapi vassāni, vīsampi vassāni, tiṃsampi vassāni, cattārīsampi vassāni.	It happens, sir, that I see some ascetics and brahmins leading the spiritual life only for a limited period: ten, twenty, thirty, or forty years.
Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.	Some time later—nicely bathed and anointed, with hair and beard dressed—they amuse themselves, supplied and provided with the five kinds of sensual stimulation.
Idha panāhaṃ, bhante, bhikkhū passāmi yāvajīvaṃ āpāṇakoṭikaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carante.	But here I see the monks leading the spiritual life entirely full and pure as long as they live, to their last breath.
Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ samanupassāmi.	I don’t see any other spiritual life elsewhere so full and pure.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	That’s why I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparaṃ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati.	Furthermore, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.
Idha panāhaṃ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṃ piyacakkhūhi sampassante viharante.	But here I see the monks living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ samaggaṃ parisaṃ samanupassāmi.	I don’t see any other assembly elsewhere so harmonious.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	So I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bhante, ārāmena ārāmaṃ, uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi.	Furthermore, I have walked and wandered from monastery to monastery and from park to park.
Sohaṃ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṃ bandhante janassa dassanāya.	There I’ve seen some ascetics and brahmins who are thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
‘addhā ime āyasmanto anabhiratā vā brahmacariyaṃ caranti, atthi vā tesaṃ kiñci pāpaṃ kammaṃ kataṃ paṭicchannaṃ;	‘Clearly these venerables lead the spiritual life dissatisfied, or they’re hiding some bad deed they’ve done.
tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhanti janassa dassanāyā’ti.	That’s why they’re thin, haggard, pale, and veiny—hardly a captivating sight, you’d think.’
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I went up to them and said:
‘kiṃ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhatha janassa dassanāyā’ti?	‘Venerables, why are you so thin, haggard, pale, and veiny—hardly a captivating sight, you’d think?’
Te evamāhaṃsu:	They say:
‘bandhukarogo no, mahārājā’ti.	‘We have jaundice, great king.’
Idha panāhaṃ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye appossukke pannalome paradattavutte migabhūtena cetasā viharante.	But here I see monks always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānanti;	‘Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.
tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti.	That’s why these venerables are always smiling and joyful, obviously happy, with cheerful faces, living relaxed, unruffled, surviving on charity, their hearts free as a wild deer.’
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	So I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bhante, rājā khattiyo muddhāvasitto;	Furthermore, as an anointed king
pahomi ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ.	I am able to execute, fine, or banish those who are guilty.
Tassa mayhaṃ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātenti.	Yet when I’m sitting in judgment they interrupt me.
Sohaṃ na labhāmi:	And I can’t get them
‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātetha, kathāpariyosānaṃ me bhonto āgamentū’ti.	to stop interrupting me and wait until I’ve finished speaking.
Tassa mayhaṃ, bhante, antarantarā kathaṃ opātenti.
Idha panāhaṃ, bhante, bhikkhū passāmi;	But here I’ve seen the monks
yasmiṃ samaye bhagavā anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye bhagavato sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā.	while the Buddha is teaching an assembly of many hundreds, and there is no sound of his disciples coughing or clearing their throats.
Bhūtapubbaṃ, bhante, bhagavā anekasatāya parisāya dhammaṃ deseti.	Once it so happened that the Buddha was teaching an assembly of many hundreds.
Tatraññataro bhagavato sāvako ukkāsi.	Then one of his disciples cleared their throat.
Tamenaṃ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi:	And one of their spiritual companions nudged them with their knee, to indicate:
‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṃ desetī’ti.	‘Hush, venerable, don’t make a sound! Our teacher, the Blessed One, is teaching!’
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing,
Adaṇḍena vata kira, bho, asatthena evaṃ suvinītā parisā bhavissatī’ti.	how an assembly can be so well trained without rod or sword!’
Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ suvinītaṃ parisaṃ samanupassāmi.	I don’t see any other assembly elsewhere so well trained.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	So I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	Furthermore, I’ve seen some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
Te suṇanti:	They hear:
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.	‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’
Te pañhaṃ abhisaṅkharonti:	They formulate a question, thinking:
‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.	‘We’ll approach the ascetic Gotama and ask him this question.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma;	If he answers like this, we’ll refute him like that;
evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.	and if he answers like that, we’ll refute him like this.’
Te suṇanti:	When they hear that
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.	he has come down
Te yena bhagavā tenupasaṅkamanti.	they approach him.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.	The Buddha educates, encourages, fires up, and inspires them with a Dhamma talk.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti?	They don’t even get around to asking their question to the Buddha, so how could they refute his answer?
Aññadatthu bhagavato sāvakā sampajjanti.	Invariably, they become his disciples.
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	So I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bhante, passāmi idhekacce brāhmaṇapaṇḍite … pe …	Furthermore, I see some clever brahmins …
gahapatipaṇḍite … pe …	some clever householders …
samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …
Te suṇanti:
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti.
Te pañhaṃ abhisaṅkharonti:
‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma.
Evañce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma;
evañcepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti.
Te suṇanti:
‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti.
Te yena bhagavā tenupasaṅkamanti.
Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.
Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti?	They don’t even get around to asking their question to the Buddha, so how could they refute his answer?
Aññadatthu bhagavantaṃyeva okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya.	Invariably, they ask the ascetic Gotama for the chance to go forth.
Te bhagavā pabbājeti.	And he gives them the going-forth.
Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.	Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
Te evamāhaṃsu:	They say:
‘manaṃ vata, bho, anassāma; manaṃ vata, bho, panassāma’.	‘We were almost lost! We almost perished!
Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā.	For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.
‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.	But now we really are ascetics, brahmins, and perfected ones!’
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	So I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparāhaṃ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā;	Furthermore, these chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.
atha ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati.	And yet they don’t show me the same level of devotion that they show to the Buddha.
Bhūtapubbāhaṃ, bhante, senaṃ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṃsamāno aññatarasmiṃ sambādhe āvasathe vāsaṃ upagacchiṃ.	Once it so happened that while I was leading a military campaign and testing Isidatta and Purāṇa I took up residence in a cramped house.
Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṃ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā tato sīsaṃ katvā maṃ pādato karitvā nipajjiṃsu.	They spent most of the night discussing the teaching, then they lay down with their heads towards where the Buddha was and their feet towards me.
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
‘acchariyaṃ vata bho, abbhutaṃ vata bho.	‘It’s incredible, it’s amazing!
Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā;	These chamberlains Isidatta and Purāṇa share my meals and my carriages. I give them a livelihood and bring them renown.
atha ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati.	And yet they don’t show me the same level of devotion that they show to the Buddha.
Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānantī’ti.	Clearly these venerables have realized a higher distinction in the Buddha’s instructions than they had before.’
Ayampi kho me, bhante, bhagavati dhammanvayo hoti:	So I infer this about the Buddha from the teaching:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṃgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’
Puna caparaṃ, bhante, bhagavāpi khattiyo, ahampi khattiyo;	Furthermore, the Buddha is an aristocrat, and so am I.
bhagavāpi kosalo, ahampi kosalo;	The Buddha is Kosalan, and so am I.
bhagavāpi āsītiko, ahampi āsītiko.	The Buddha is eighty years old, and so am I.
Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko;	Since this is so,
imināvārahāmevāhaṃ, bhante, bhagavati paramanipaccakāraṃ kātuṃ, mittūpahāraṃ upadaṃsetuṃ.	it’s proper for me to show the Buddha such utmost devotion and demonstrate such friendship.
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi:	Soon after the king had left, the Buddha addressed the monks:
“eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto.	“monks, before he got up and left, King Pasenadi spoke shrines to the teaching.
Uggaṇhatha, bhikkhave, dhammacetiyāni;	Learn these shrines to the teaching!
pariyāpuṇātha, bhikkhave, dhammacetiyāni;	Memorize these shrines to the teaching!
dhāretha, bhikkhave, dhammacetiyāni.	Remember these shrines to the teaching!
Atthasaṃhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.	These shrines to the teaching are beneficial and relate to the fundamentals of the spiritual life.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 90 Kaṇṇakatthala

at Kaṇṇakatthala

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye.	At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.
Tena kho pana samayena rājā pasenadi kosalo uruññaṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time King Pasenadi of Kosala had arrived at Ujuñña on some business.
Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi:	Then he addressed a man:
“ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Please, mister, 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.
‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti;
evañca vadehi:	And then say:
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’”ti.	‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’"
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca:	“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti:
‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’”ti.
Assosuṃ kho somā ca bhaginī sakulā ca bhaginī:	The sisters Somā and Sakulā heard this.
“ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī”ti.
Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṃ pasenadiṃ kosalaṃ bhattābhihāre upasaṅkamitvā etadavocuṃ:	Then, while the meal was being served, they approached the king and said:
“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.”
‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’”ti.
Atha kho rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him:
“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī”ti.	“Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.”
“Kiṃ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṃ dūtaṃ nālatthun”ti?	“But, great king, couldn’t they get any other messenger?”
“Assosuṃ kho, bhante, somā ca bhaginī sakulā ca bhaginī:	So Pasenadi explained the circumstances of the message.
‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’ti.
Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṃ bhattābhihāre upasaṅkamitvā etadavocuṃ:
‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha—
somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’”ti.
“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.	The Buddha said: “May the sisters Somā and Sakulā be happy, great king.”
Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“sutaṃ metaṃ, bhante, samaṇo gotamo evamāha:	“I have heard, sir, that the ascetic Gotama says this:
‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti.	‘There is no ascetic or brahmin who will claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’
Ye te, bhante, evamāhaṃsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Ye te, mahārāja, evamāhaṃsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti; na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtenā”ti.	“Great king, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.”
Atha kho rājā pasenadi kosalo viṭaṭūbhaṃ senāpatiṃ āmantesi:	Then King Pasenadi addressed General Viḍūḍabha:
“ko nu kho, senāpati, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī”ti?	“General, who introduced this topic of discussion to the royal compound?”
“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.	“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”
Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi:	Then the king addressed a man:
“ehi tvaṃ, ambho purisa, mama vacanena sañjayaṃ brāhmaṇaṃ ākāsagottaṃ āmantehi:	“Please, mister, in my name tell Sañjaya that
‘rājā taṃ, bhante, pasenadi kosalo āmantetī’”ti.	King Pasenadi summons him.”
“Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca:	“Yes, Your Majesty,” that man replied. He did as the king asked.
“rājā taṃ, bhante, pasenadi kosalo āmantetī”ti.
Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṃ, tañca jano aññathāpi paccāgaccheyya.	“Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else?
Yathā kathaṃ pana, bhante, bhagavā abhijānāti vācaṃ bhāsitā”ti?	How then do you recall making this statement?”
“Evaṃ kho ahaṃ, mahārāja, abhijānāmi vācaṃ bhāsitā:	“Great king, I recall making this statement:
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’”ti.	‘There is no ascetic or brahmin who knows all and sees all simultaneously: that is not possible.’”
“Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha:	“What the Buddha says appears reasonable.
‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’ti.
Cattārome, bhante, vaṇṇā—	Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇan”ti?	Is there any difference between them?”
“Cattārome, mahārāja, vaṇṇā—
khattiyā, brāhmaṇā, vessā, suddā.
Imesaṃ kho, mahārāja, catunnaṃ vaṇṇānaṃ dve vaṇṇā aggamakkhāyanti—	“Of the four classes, two are said to be preeminent—
khattiyā ca brāhmaṇā ca—	the aristocrats and the brahmins.
yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.	That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.”
“Nāhaṃ, bhante, bhagavantaṃ diṭṭhadhammikaṃ pucchāmi;	“Sir, I am not asking you about the present life,
samparāyikāhaṃ, bhante, bhagavantaṃ pucchāmi.	but about the life to come.”
Cattārome, bhante, vaṇṇā—
khattiyā, brāhmaṇā, vessā, suddā.
Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇan”ti?
“Pañcimāni, mahārāja, padhāniyaṅgāni.	“Great king, there are these five factors that support meditation.
Katamāni pañca?	What five?
Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:	It’s when a monk has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti;	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;	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.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
imāni kho, mahārāja, pañca padhāniyaṅgāni.	These are the five factors that support meditation.
Cattārome, mahārāja, vaṇṇā—	There are these four classes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;	If they had these five factors that support meditation,
ettha pana nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti.	that would be for their lasting welfare and happiness.”
“Cattārome, bhante, vaṇṇā—	“Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;	If they had these five factors that support meditation,
ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇan”ti?	would there be any difference between them?”
“Ettha kho nesāhaṃ, mahārāja, padhānavemattataṃ vadāmi.	“In that case, I say it is the diversity of their efforts in meditation.
Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.	Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti?	Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?”
“Evaṃ, bhante”.	“Yes, sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?	“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
“No hetaṃ, bhante”.	“No, sir.”
“Evameva kho, mahārāja, yaṃ taṃ saddhena pattabbaṃ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā, taṃ vata assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti—netaṃ ṭhānaṃ vijjatī”ti.	“In the same way, there are things that must be attained by someone with faith, health, integrity, energy, and wisdom. It’s not possible for a faithless, unhealthy, deceitful, lazy, witless person to attain them.”
“Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha.	“What the Buddha says appears reasonable.
Cattārome, bhante, vaṇṇā—	Sir, there are these four classes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā;	If they had these five factors that support meditation, and if they practiced rightly,
ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇan”ti?	would there be any difference between them?”
“Ettha kho nesāhaṃ, mahārāja, na kiñci nānākaraṇaṃ vadāmi—yadidaṃ vimuttiyā vimuttiṃ.	“In that case, I say that there is no difference between the freedom of one and the freedom of the other.
Seyyathāpi, mahārāja, puriso sukkhaṃ sākakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;	Suppose a person took dry teak wood and lit a fire and produced heat.
athāparo puriso sukkhaṃ sālakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;	Then another person did the same using sāl wood,
athāparo puriso sukkhaṃ ambakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;	another used mango wood,
athāparo puriso sukkhaṃ udumbarakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya.	while another used wood of the cluster fig.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
siyā nu kho tesaṃ aggīnaṃ nānādāruto abhinibbattānaṃ kiñci nānākaraṇaṃ acciyā vā acciṃ, vaṇṇena vā vaṇṇaṃ, ābhāya vā ābhan”ti?	Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or light?”
“No hetaṃ, bhante”.	“No, sir.”
“Evameva kho, mahārāja, yaṃ taṃ tejaṃ vīriyā nimmathitaṃ padhānābhinibbattaṃ, nāhaṃ tattha kiñci nānākaraṇaṃ vadāmi—yadidaṃ vimuttiyā vimuttin”ti.	“In the same way, when fire has been kindled by energy and produced by effort, I say that there is no difference between the freedom of one and the freedom of the other.”
“Heturūpaṃ, bhante, bhagavā āha; saheturūpaṃ, bhante, bhagavā āha.	“What the Buddha says appears reasonable.
Kiṃ pana, bhante, atthi devā”ti?	But sir, do gods absolutely exist?”
“Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi:	“But what exactly are you asking?”
‘kiṃ pana, bhante, atthi devā’”ti?
“Yadi vā te, bhante, devā āgantāro itthattaṃ yadi vā anāgantāro itthattaṃ”?	“Whether those gods come back to this state of existence or not.”
“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṃ, ye te devā abyābajjhā te devā anāgantāro itthattan”ti.	“Those gods who are subject to affliction come back to this state of existence, but those free of affliction do not come back.”
Evaṃ vutte, viṭaṭūbho senāpati bhagavantaṃ etadavoca:	When he said this, General Viḍūḍabha said to the Buddha:
“ye te, bhante, devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?	“Sir, will the gods subject to affliction topple or expel from their place the gods who are free of affliction?”
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“ayaṃ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;	“This General Viḍūḍabha is King Pasenadi’s son,
ahaṃ bhagavato putto.	and I am the Buddha’s son.
Ayaṃ kho kālo yaṃ putto puttena manteyyā”ti.	Now is the time for one son to confer with another.”
Atha kho āyasmā ānando viṭaṭūbhaṃ senāpatiṃ āmantesi:	Then Ānanda addressed General Viḍūḍabha:
“tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, general, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, senāpati,	What do you think, general?
yāvatā rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?	As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”
“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti.	“He can, mister.”
“Taṃ kiṃ maññasi, senāpati,	“What do you think, general?
yāvatā rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?	As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”
“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti, na tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti.	“He cannot, mister.”
“Taṃ kiṃ maññasi, senāpati,	“What do you think, general?
sutā te devā tāvatiṃsā”ti?	Have you heard of the gods of the Thirty-Three?”
“Evaṃ, bho.	“Yes, mister,
Sutā me devā tāvatiṃsā.	I’ve heard of them,
Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṃsā”ti.	and so has King Pasenadi.”
“Taṃ kiṃ maññasi, senāpati,	“What do you think, general?
pahoti rājā pasenadi kosalo deve tāvatiṃse tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?	Can King Pasenadi topple or expel from their place the gods of the Thirty-Three?”
“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṃse nappahoti, kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?	“King Pasenadi can’t even see the gods of the Thirty-Three, so how could he possibly topple or expel them from their place?”
“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṃ te devā, ye te devā abyābajjhā anāgantāro itthattaṃ te deve dassanāyapi nappahonti; kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?	“In the same way, general, the gods subject to affliction can’t even see the gods who are free of affliction, so how could they possibly topple or expel them from their place?”
Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“konāmo ayaṃ, bhante, bhikkhū”ti?	“Sir, what is this monk’s name?”
“Ānando nāma, mahārājā”ti.	“Ānanda, great king.”
“Ānando vata bho, ānandarūpo vata bho.	“A joy he is, and a joy he seems!
Heturūpaṃ, bhante, āyasmā ānando āha; saheturūpaṃ, bhante, āyasmā ānando āha.	What Venerable Ānanda says seems reasonable.
Kiṃ pana, bhante, atthi brahmā”ti?	But sir, does Brahmā absolutely exist?”
“Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi:	“But what exactly are you asking?”
‘kiṃ pana, bhante, atthi brahmā’”ti?
“Yadi vā so, bhante, brahmā āgantā itthattaṃ, yadi vā anāgantā itthattan”ti?	“Whether that Brahmā comes back to this state of existence or not.”
“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṃ, yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.	“Any Brahmā who is subject to affliction comes back to this state of existence, but those free of affliction do not come back.”
Atha kho aññataro puriso rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Then a certain man said to the king:
“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.	“Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.”
Atha kho rājā pasenadi kosalo sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca:	Then King Pasenadi asked Sañjaya:
“ko nu kho, brāhmaṇa, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī”ti?	“Brahmin, who introduced this topic of discussion to the royal compound?”
“Viṭaṭūbho, mahārāja, senāpatī”ti.	“It was General Viḍūḍabha, great king.”
Viṭaṭūbho senāpati evamāha:	But Viḍūḍabha said:
“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.	“It was Sañjaya, great king, the brahmin of the Ākāsa clan.”
Atha kho aññataro puriso rājānaṃ pasenadiṃ kosalaṃ etadavoca:	Then a certain man said to the king:
“yānakālo, mahārājā”ti.	“It’s time to depart, great king.”
Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca:	Then the king said to the Buddha:
“sabbaññutaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, sabbaññutaṃ bhagavā byākāsi;	“Sir, I asked you about omniscience, and you answered.
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.	I approve and accept this, and am satisfied with it.
Cātuvaṇṇisuddhiṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, cātuvaṇṇisuddhiṃ bhagavā byākāsi;	I asked you about the four classes,
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.
Adhideve mayaṃ, bhante, bhagavantaṃ apucchimhā, adhideve bhagavā byākāsi;	about the gods,
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.
Adhibrahmānaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, adhibrahmānaṃ bhagavā byākāsi;	and about Brahmā, and you answered in each case.
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.
Yaṃ yadeva ca mayaṃ bhagavantaṃ apucchimhā taṃ tadeva bhagavā byākāsi;	Whatever I asked the Buddha about, he answered.
tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.	I approve and accept this, and am satisfied with it.
Handa ca dāni mayaṃ, bhante, gacchāma;	Well, now, sir, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.	Then King Pasenadi approved and agreed with what the Buddha said. Then he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

MN 91 Brahmāyu

with Brahmāyu

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​
ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	So I have heard.
Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin Brahmāyu was residing in Mithilā. He was old, elderly, and senior, advanced in years, having reached the final stage of life; he was a hundred and twenty years old. He 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.
Assosi kho brahmāyu brāhmaṇo:	He heard:
“samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is wandering in the land of the Videhans, together with a large Saṅgha of around five hundred monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He explains a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin Brahmāyu had a student named Uttara. He too was an expert in the three Vedas, etc.
Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi:	Then Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added:
“ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
‘itipi so bhagavā arahaṃ sammāsambuddho … pe …
sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.
Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā;	“Please, dear Uttara, go to the ascetic Gotama and find out whether or not he lives up to his reputation.
yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso.
Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti.	Through you I shall learn about Master Gotama.”
“Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā;	“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso”ti.
“Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.	“Dear Uttara, 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.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	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.
Tassimāni satta ratanāni bhavanti, seyyathidaṃ—	He has the following seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Ahaṃ kho pana, tāta uttara, mantānaṃ dātā;	But, dear Uttara, I am the one who gives the hymns,
tvaṃ mantānaṃ paṭiggahetā”ti.	and you are the one who receives them.”
“Evaṃ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi.	“Yes, sir,” replied Uttara. He got up from his seat, bowed, and respectfully circled Brahmāyu before setting out for the land of the Videhans where the Buddha was wandering.
Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Traveling stage by stage, he came to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	and scrutinized his body for the thirty-two marks of a great man.
Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve.	“This brahmin student Uttara sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Uttara would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho uttarassa māṇavassa etadahosi:	Then Uttara thought:
“samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi.	“The ascetic Gotama possesses the thirty-two marks.
Yannūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyyan”ti.	Why don’t I follow him and observe his deportment?”
Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī.	Then Uttara followed the Buddha like a shadow for seven months.
Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi.	When seven months had passed he set out wandering towards Mithilā.
Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca:	There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him:
“kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, no aññathā?	“Well, dear Uttara, does Master Gotama live up to his reputation or not?”
Kacci pana so bhavaṃ gotamo tādiso, no aññādiso”ti?
“Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā;	“He does, sir.
tādisova so bhavaṃ gotamo, no aññādiso.
Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.	Master Gotama possesses the thirty-two marks.
Suppatiṭṭhitapādo kho pana bho bhavaṃ gotamo;	He has well-planted feet.
idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (1)
Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni … (2)	On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
Āyatapaṇhi kho pana so bhavaṃ gotamo … (3)	He has projecting heels.
Dīghaṅguli kho pana so bhavaṃ gotamo … (4)	He has long fingers.
Mudutalunahatthapādo kho pana so bhavaṃ gotamo … (5)	His hands and feet are tender.
Jālahatthapādo kho pana so bhavaṃ gotamo … (6)	His hands and feet cling gracefully.
Ussaṅkhapādo kho pana so bhavaṃ gotamo … (7)	His feet are arched.
Eṇijaṅgho kho pana so bhavaṃ gotamo … (8)	His calves are like those of an antelope.
Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … (9)	When standing upright and not bending over, the palms of both hands touch the knees.
Kosohitavatthaguyho kho pana so bhavaṃ gotamo … (10)	His private parts are retracted.
Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco … (11)	He is gold colored; his skin has a golden sheen.
Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati … (12)	He has delicate skin, so delicate that dust and dirt don’t stick to his body.
Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni … (13)	His hairs grow one per pore.
Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … (14)	His hairs stand up; they’re blue-black and curl clockwise.
Brahmujugatto kho pana so bhavaṃ gotamo … (15)	His body is as straight as Brahmā’s.
Sattussado kho pana so bhavaṃ gotamo … (16)	He has bulging muscles in seven places.
Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo … (17)	His chest is like that of a lion.
Citantaraṃso kho pana so bhavaṃ gotamo … (18)	The gap between the shoulder-blades is filled in.
Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo … (19)	He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.
Samavaṭṭakkhandho kho pana so bhavaṃ gotamo … (20)	His torso is cylindrical.
Rasaggasaggī kho pana so bhavaṃ gotamo … (21)	He has an excellent sense of taste.
Sīhahanu kho pana so bhavaṃ gotamo … (22)	His jaw is like that of a lion.
Cattālīsadanto kho pana so bhavaṃ gotamo … (23)	He has forty teeth.
Samadanto kho pana so bhavaṃ gotamo … (24)	His teeth are even.
Aviraḷadanto kho pana so bhavaṃ gotamo … (25)	His teeth have no gaps.
Susukkadāṭho kho pana so bhavaṃ gotamo … (26)	His teeth are perfectly white.
Pahūtajivho kho pana so bhavaṃ gotamo … (27)	He has a large tongue.
Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī … (28)	He has the voice of Brahmā, like a cuckoo’s call.
Abhinīlanetto kho pana so bhavaṃ gotamo … (29)	His eyes are deep blue.
Gopakhumo kho pana so bhavaṃ gotamo … (30)	He has eyelashes like a cow’s.
Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā … (31)	Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (32)	His head is shaped like a turban.
Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.	These are the thirty-two marks of a great man possessed by Master Gotama.
Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati.	When he’s walking he takes the first step with the right foot.
So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati;	He doesn’t lift his foot too far or place it too near.
so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati;	He doesn’t walk too slow or too fast.
na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati.	He walks without knocking his knees or ankles together.
So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti.	When he’s walking he keeps his thighs neither too straight nor too bent, neither too tight nor too loose.
Gacchato kho pana tassa bhoto gotamassa adharakāyova iñjati, na ca kāyabalena gacchati.	When he walks, only the lower half of his body moves, and he walks effortlessly.
Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi;	When he turns to look he does so with the whole body.
so na uddhaṃ ulloketi, na adho oloketi;	He doesn’t look directly up or down.
na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati.	He doesn’t look all around while walking, but focuses a plough’s length in front. Beyond that he has unhindered knowledge and vision.
So antaragharaṃ pavisanto na kāyaṃ unnāmeti, na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti.	When entering an inhabited area he keeps his body neither too straight nor too bent, neither too tight nor too loose.
So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati.	He turns around neither too far nor too close to the seat. He doesn’t lean on his hand when sitting down. And he doesn’t just plonk his body down on the seat.
So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati;	When sitting in inhabited areas he doesn’t fidget with his hands or feet.
na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati;	He doesn’t sit with his knees or ankles crossed.
na ca pāṇinā hanukaṃ upadahitvā nisīdati.	He doesn’t sit with his hand holding his chin.
So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso.	When sitting in inhabited areas he doesn’t cower or shake or tremble or get anxious, and so he is not nervous at all.
Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti.	When sitting in inhabited areas he still practices seclusion.
So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti.	When receiving water for rinsing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.
So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ.	He receives neither too little nor too much water.
So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti.	He rinses the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to rinse his hands; his hands and bowl are rinsed at the same time.
So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.	He doesn’t throw the bowl rinsing water away too far or too near, or splash it about.
So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti.	When receiving rice, he holds the bowl neither too straight nor too bent, neither too close nor too loose.
So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ.	He receives neither too little nor too much rice.
Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti.	He eats sauce in a moderate proportion, and doesn’t spend too much time saucing his portions.
Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati;	He chews over each portion two or three times before swallowing.
na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti;	But no grain of rice enters his body unchewed, and none remain in his mouth.
athāparaṃ ālopaṃ upanāmeti.	Only then does he raise another portion to his lips.
Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.	He eats experiencing the taste, but without experiencing greed for the taste.
Aṭṭhaṅgasamannāgataṃ kho pana so bhavaṃ gotamo āhāraṃ āhāreti—	He eats food for eight reasons:
neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya: ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti.	After eating, when receiving water for washing the bowl, he holds the bowl neither too straight nor too bent, neither too tight nor too loose.
So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ.	He receives neither too little nor too much water.
So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti.	He washes the bowl without making a sloshing noise, or spinning it around. He doesn’t put the bowl on the ground to wash his hands; his hands and bowl are washed at the same time.
So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno.	He doesn’t throw the bowl washing water away too far or too near, or splash it about.
So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ.	After eating he doesn’t put the bowl on the ground too far away or too close. He’s not careless with his bowl, nor does he spend too much time on it.
So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti.	After eating he sits for a while in silence, but doesn’t wait too long to give the verses of appreciation.
So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati;	After eating he expresses appreciation without criticizing the meal or expecting another one.
aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.	Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.
So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati.	Then he gets up from his seat and leaves.
So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati;	He walks neither too fast nor too slow, without wanting to get out of there.
na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ;	He wears his robe on his body neither too high nor too low, neither too tight nor too loose.
na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati;	The wind doesn’t blow his robe off his body.
na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati.	And dust and dirt don’t stick to his body.
So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti;	When he has gone to the monastery he sits on a seat spread out and washes his feet.
na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati.	But he doesn’t waste time with pedicures.
So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	When he has washed his feet, he sits down cross-legged, with his body straight, and establishes remembering right there.
So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti;	He has no intention to hurt himself, hurt others, or hurt both.
attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti.	He only wishes for the welfare of himself, of others, of both, and of the whole world.
So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti;	In the monastery when he teaches Dhamma to an assembly, he neither flatters them nor rebukes them.
aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.	Invariably, he educates, encourages, fires up, and inspires that assembly with a Dhamma talk.
Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati—	His voice has eight qualities:
vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca.	it is clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant.
Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.	He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly.
Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva avijahitattā.	And when they’ve been inspired with a Dhamma talk by Master Gotama they get up from their seats and leave looking back at him alone, and not forgetting their lesson.
Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ.	I have seen Master Gotama walking and standing; entering inhabited areas, and sitting and eating there; sitting silently after eating, and expressing appreciation; going to the monastery, sitting silently there, and teaching Dhamma to an assembly there.
Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo”ti.	Such is Master Gotama; such he is and more than that.”
Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti:	When he had spoken, the brahmin Brahmāyu got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and uttered this aphorism three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassāti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo”ti.	Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”
Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari.	And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithilā,
Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevaambavane.	where he stayed in the Makhādeva Mango Grove.
Assosuṃ kho mithileyyakā brāhmaṇagahapatikā:	The brahmins and householders of Mithilā heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevaambavane.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Mithilā, where he is staying in the Makhādeva Mango Grove.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Then the brahmins and householders of Mithilā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Assosi kho brahmāyu brāhmaṇo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevaambavane”ti.	The brahmin Brahmāyu also heard that the Buddha had arrived.
Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevaambavanaṃ tenupasaṅkami.	So he went to the Makhādeva Mango Grove together with several disciples.
Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi:	Not far from the grove he thought:
“na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyyan”ti.	“It wouldn’t be appropriate for me to go to see the ascetic Gotama without first letting him know.”
Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi:	Then Brahmāyu addressed one of his students:
“ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Here, student, 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.
‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then say:
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	‘Master Gotama, the brahmin Brahmāyu is old, elderly, and senior, advanced in years, having reached the final stage of life; he is a hundred and twenty years old. He 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.
Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—	Of all the brahmins and householders residing in Mithilā, Brahmāyu is said to be the foremost in
yadidaṃ bhogehi;	wealth,
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ mantehi;	hymns,
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ āyunā ceva yasasā ca.	lifespan, and fame.
So bhoto gotamassa dassanakāmo’”ti.	He wants to see Master Gotama.’”
“Evaṃ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, sir,” that student replied. He did as he was asked, and the Buddha said:
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca:
“brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti:
‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ bhogehi;
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ mantehi;
brahmāyu tesaṃ brāhmaṇo aggamakkhāyati—
yadidaṃ āyunā ceva yasasā ca.
So bhoto gotamassa dassanakāmo’”ti.
“Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī”ti.	“Please, student, let Brahmāyu come when he’s ready.”
Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca:	The student went back to Brahmāyu and said to him:
“katāvakāso khomhi bhavatā samaṇena gotamena.	“Your request for an audience with the ascetic Gotama has been granted.
Yassadāni bhavaṃ kālaṃ maññatī”ti.	Please go at your convenience.”
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami.	Then the brahmin Brahmāyu went up to the Buddha.
Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ.	The assembly saw him coming off in the distance,
Disvāna oramiya okāsamakāsi yathā taṃ ñātassa yasassino.	and made way for him, as he was well-known and famous.
Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca:	Brahmāyu said to that retinue:
“alaṃ, bho.	“Enough, gentlemen.
Nisīdatha tumhe sake āsane.	Please sit on your own seats.
Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī”ti.	I shall sit here by the ascetic Gotama.”
Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Brahmāyu went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	and scrutinized the Buddha’s body for the thirty-two marks of a great man.
Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi:	Then Brahmāyu addressed the Buddha in verse:
“Ye me dvattiṃsāti sutā,	“I have learned of the thirty-two
mahāpurisalakkhaṇā;	marks of a great man.
Duve tesaṃ na passāmi,	There are two that I don’t see
bhoto kāyasmiṃ gotama.	on the body of the ascetic Gotama.
Kacci kosohitaṃ bhoto,	Are the private parts retracted,
vatthaguyhaṃ naruttama;	O supreme person?
Nārīsamānasavhayā,	Though called by a word of the feminine gender,
kacci jivhā na dassakā.	perhaps your tongue is a manly one?
Kacci pahūtajivhosi,	Perhaps your tongue is large,
yathā taṃ jāniyāmase;	as we have been informed.
Ninnāmayetaṃ pahūtaṃ,	Please stick it out in its full extent,
kaṅkhaṃ vinaya no ise.	and so, O hermit, dispel my doubt.
Diṭṭhadhammahitatthāya,	For my welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next.
Katāvakāsā pucchāma,	And I ask you to grant the opportunity
yaṃ kiñci abhipatthitan”ti.	to ask whatever I desire.”
Atha kho bhagavato etadahosi:	Then the Buddha thought:
“passati kho me ayaṃ brahmāyu brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	“Brahmāyu sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Brahmāyu would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi:	Then the Buddha replied to Brahmāyu in verse:
“Ye te dvattiṃsāti sutā,	“The thirty-two marks of a great man
mahāpurisalakkhaṇā;	that you have learned
Sabbe te mama kāyasmiṃ,	are all found on my body:
mā te kaṅkhāhu brāhmaṇa.	so do not doubt, brahmin.
Abhiññeyyaṃ abhiññātaṃ,	I have known what should be known,
bhāvetabbañca bhāvitaṃ;	and developed what should be developed,
Pahātabbaṃ pahīnaṃ me,	and given up what should be given up:
tasmā buddhosmi brāhmaṇa.	and so, brahmin, I am a Buddha.
Diṭṭhadhammahitatthāya,	For your welfare and benefit in this life,
samparāyasukhāya ca;	and happiness in the next:
Katāvakāso pucchassu,	I grant you the opportunity
yaṃ kiñci abhipatthitan”ti.	to ask whatever you desire.”
Atha kho brahmāyussa brāhmaṇassa etadahosi:	Then Brahmāyu thought:
“katāvakāso khomhi samaṇena gotamena.	“My request has been granted.
Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ:	Should I ask him about
‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’”ti.	what is beneficial in this life or the next?”
Atha kho brahmāyussa brāhmaṇassa etadahosi:	Then he thought:
“kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ.	“I’m well versed in the benefits that apply to this life,
Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti.	and others ask me about this.
Yannūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyyan”ti.	Why don’t I ask the ascetic Gotama about the benefit that specifically applies to lives to come?”
Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi:	Then Brahmāyu addressed the Buddha in verse:
“Kathaṃ kho brāhmaṇo hoti,	“How do you become a brahmin?
kathaṃ bhavati vedagū;	And how do you become a knowledge master?
Tevijjo bho kathaṃ hoti,	How a master of the three knowledges?
sotthiyo kinti vuccati.	And how is one called a scholar?
Arahaṃ bho kathaṃ hoti,	How do you become a perfected one?
kathaṃ bhavati kevalī;	And how a consummate one?
Muni ca bho kathaṃ hoti,	How do you become a sage?
buddho kinti pavuccatī”ti.	And how is one declared to be awakened?”
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi:	Then the Buddha replied to Brahmāyu in verse:
“Pubbenivāsaṃ yo vedi,	“One who knows their past lives,
saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṃ patto,	and has attained the end of rebirth:
abhiññā vosito muni.	that sage has perfect insight.
Cittaṃ visuddhaṃ jānāti,	They know their mind is pure,
muttaṃ rāgehi sabbaso;	completely freed from greed;
Pahīnajātimaraṇo,	they’ve given up birth and death,
brahmacariyassa kevalī;	and have completed the spiritual journey.
Pāragū sabbadhammānaṃ,	Gone beyond all things,
buddho tādī pavuccatī”ti.	such a one is declared to be awakened.”
Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti:	When he said this, Brahmāyu got up from his seat and arranged his robe on one shoulder. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name:
“brahmāyu ahaṃ, bho gotama, brāhmaṇo;	“I am the brahmin Brahmāyu, Master Gotama!
brahmāyu ahaṃ, bho gotama, brāhmaṇo”ti.	I am the brahmin Brahmāyu!”
Atha kho sā parisā acchariyabbhutacittajātā ahosi:	Then that assembly, their minds full of wonder and amazement, thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho.	“It’s incredible, it’s amazing,
Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī”ti.	that Brahmāyu, who is so well-known and famous, should show the Buddha such utmost devotion.”
Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca:	Then the Buddha said to Brahmāyu:
“alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasannan”ti.	“Enough, brahmin. Get up, and sit in your own seat, since your mind has such confidence in me.”
Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.	So Brahmāyu got up and sat in his own seat.
Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught him step by step, with
dānakathaṃ, sīlakathaṃ, saggakathaṃ;	a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.	He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when the Buddha knew that Brahmāyu’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.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Brahmāyu:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Brahmāyu 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:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	Would you and the monk Saṅgha please accept a meal from me tomorrow?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Brahmāyu got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Brahmāyu had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Brahmāyu, where he sat on the seat spread out, together with the Saṅgha of monks.
Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Brahmāyu served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi.	A week later, the Buddha departed to wander in the Videhan lands.
Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi.	Not long after the Buddha left, Brahmāyu passed away.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“brahmāyu, bhante, brāhmaṇo kālaṅkato.	“Sir, Brahmāyu has passed away.
Tassa kā gati, ko abhisamparāyo”ti?	Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi.	“monks, the brahmin Brahmāyu was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti.	With the ending of the five lower fetters, he’s been reborn spontaneously and will become nirvana'd there, not liable to return from that world.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 92 Sela

with Sela

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari.	At one time the Buddha was wandering in the land of the Northern Āpaṇas together with a large Saṅgha of 1,250 monks when he arrived at a town of the Northern Āpaṇas named Āpaṇa.
Assosi kho keṇiyo jaṭilo:	The matted-hair ascetic Keṇiya heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	So Keṇiya approached the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca:	Then 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?”
Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca:	When he said this, the Buddha said to him:
“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.	“The Saṅgha is large, Keṇiya; there are 1,250 monks. And you are devoted to the brahmins.”
Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca:	For a second time …
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;
adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca:
“mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca:	and a third time Keṇiya asked the Buddha to accept a meal offering.
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno;
adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	Finally, the Buddha consented in silence.
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi:	Then, knowing that the Buddha had accepted, Keṇiya got up from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and family members:
“suṇantu me bhonto, mittāmaccā ñātisālohitā;	“Gentlemen, please listen.
samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṃghena.	The ascetic Gotama together with the monk Saṅgha has been invited by me for tomorrow’s meal.
Yena me kāyaveyyāvaṭikaṃ kareyyāthā”ti.	Please help me with the preparations.”
“Evaṃ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti.	“Yes, sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats.
Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.	Meanwhile, Keṇiya set up the pavilion himself.
Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.	Now at that time the brahmin Sela was residing in Āpaṇa. He 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. And he was teaching three hundred students to recite the hymns.
Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti.	Now at that time Keṇiya was devoted to Sela.
Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami.	Then Sela, while going for a walk escorted by the three hundred students, approached Keṇiya’s hermitage.
Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ.	He saw the preparations going on,
Disvāna keṇiyaṃ jaṭilaṃ etadavoca:	and said to Keṇiya:
“kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā”ti?	“Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”
“Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena;	“There is no marriage, Sela, and the king is not coming.
api ca kho me mahāyañño paccupaṭṭhito.	Rather, I am setting up a big sacrifice.
Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto.	The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	He has been invited by me for tomorrow’s meal together with the monk Saṅgha.”
“Buddhoti—bho keṇiya, vadesi”?	“Mister Keṇiya, did you say ‘the awakened one’?”
“Buddhoti—bho sela, vadāmi”.	“I said ‘the awakened one’.”
“Buddhoti—bho keṇiya, vadesi”?	“Did you say ‘the awakened one’?”
“Buddhoti—bho sela, vadāmī”ti.	“I said ‘the awakened one’.”
Atha kho selassa brāhmaṇassa etadahosi:	Then Sela thought:
“ghosopi kho eso dullabho lokasmiṃ—yadidaṃ ‘buddho’ti.	“It’s hard to even find the word ‘awakened one’ in the world.
Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.	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.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	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.
Tassimāni satta ratanāni bhavanti, seyyathidaṃ—	He has the following seven treasures:
cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado”.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.”
“Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?	“But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca:	When he said this, Keṇiya pointed with his right arm and said:
“yenesā, bho sela, nīlavanarājī”ti.	“There, Mister Sela, at that line of blue forest.”
Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami.	Then Sela, together with his students, approached the Buddha.
Atha kho selo brāhmaṇo te māṇavake āmantesi:	He said to his students:
“appasaddā bhonto āgacchantu pade padaṃ nikkhipantā;	“Come quietly, gentlemen, tread carefully.
durāsadā hi te bhagavanto sīhāva ekacarā.	For the Buddhas are hard to attack, like a lion living alone.
Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha.	When I’m consulting with the ascetic Gotama, don’t interrupt.
Kathāpariyosānaṃ me bhavanto āgamentū”ti.	Wait until I’ve finished speaking.”
Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Sela went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	and scrutinized the Buddha’s body for the thirty-two marks of a great man.
Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve.	“Sela sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Sela would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho selassa brāhmaṇassa etadahosi:	Then Sela thought:
“samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi;	“The ascetic Gotama possesses the thirty-two marks completely, lacking none.
no ca kho naṃ jānāmi buddho vā no vā.	But I don’t know whether or not he is an awakened one.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti.	‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’
Yannūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.	Why don’t I extoll him in his presence with appropriate verses?”
Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi:	Then Sela extolled the Buddha in his presence with appropriate verses:
“Paripuṇṇakāyo suruci,	“O Blessed One, your body’s perfect,
Sujāto cārudassano;	you’re radiant, handsome, lovely to behold;
Suvaṇṇavaṇṇosi bhagavā,	golden colored,
Susukkadāṭhosi vīriyavā.	with teeth so white; you’re strong.
Narassa hi sujātassa,	The characteristics
ye bhavanti viyañjanā;	of a handsome man,
Sabbe te tava kāyasmiṃ,	the marks of a great man,
mahāpurisalakkhaṇā.	are all in your body.
Pasannanetto sumukho,	Your eyes are clear, your face is fair,
brahā uju patāpavā;	you’re formidable, upright, majestic.
Majjhe samaṇasaṃghassa,	In the middle of the Saṅgha of ascetics,
ādiccova virocasi.	you shine like the sun.
Kalyāṇadassano bhikkhu,	You’re a monk lovely to see,
kañcanasannibhattaco;	with skin of golden sheen.
Kiṃ te samaṇabhāvena,	But with such excellent appearance,
evaṃ uttamavaṇṇino.	what do you want with the ascetic life?
Rājā arahasi bhavituṃ,	You’re fit to be a king,
cakkavattī rathesabho;	a wheel-turning monarch, chief of charioteers,
Cāturanto vijitāvī,	victorious in the four directions,
jambusaṇḍassa issaro.	sovereign of all India.
Khattiyā bhogirājāno,	Aristocrats, nobles, and kings
anuyantā bhavantu te;	follow your rule.
Rājābhirājā manujindo,	Gotama, you should reign
rajjaṃ kārehi gotama”.	as king of kings, lord of men!”
“Rājāhamasmi selāti,	“I am a king, Sela—
dhammarājā anuttaro;	the supreme king of the teaching.
Dhammena cakkaṃ vattemi,	By the teaching I roll forth the wheel,
cakkaṃ appaṭivattiyaṃ”.	and it cannot be rolled back.”
“Sambuddho paṭijānāsi,	“You claim to be awakened,
dhammarājā anuttaro;	the supreme king of the teaching.
‘Dhammena cakkaṃ vattemi’,	‘I roll forth the teaching’:
iti bhāsasi gotama.	so you say, Gotama.
Ko nu senāpati bhoto,	Then who is your general,
sāvako satthuranvayo;	the disciple who follows the Teacher’s way?
Ko tetamanuvatteti,	Who keeps rolling the wheel
dhammacakkaṃ pavattitaṃ”.	of teaching you rolled forth?”
“Mayā pavattitaṃ cakkaṃ, (selāti bhagavā)	“By me the wheel was rolled forth,” said the Buddha,
Dhammacakkaṃ anuttaraṃ;	“The supreme wheel of teaching.
Sāriputto anuvatteti,	Sāriputta, taking after the Realized One,
Anujāto tathāgataṃ.	keeps it rolling on.
Abhiññeyyaṃ abhiññātaṃ,	I have known what should be known,
bhāvetabbañca bhāvitaṃ;	and developed what should be developed,
Pahātabbaṃ pahīnaṃ me,	and given up what should be given up:
tasmā buddhosmi brāhmaṇa.	and so, brahmin, I am a Buddha.
Vinayassu mayi kaṅkhaṃ,	Dispel your doubt in me—
adhimuccassu brāhmaṇa;	make up your mind, brahmin!
Dullabhaṃ dassanaṃ hoti,	The sight of a Buddha
sambuddhānaṃ abhiṇhaso.	is hard to find again.
Yesaṃ ve dullabho loke,	I am a Buddha, brahmin,
pātubhāvo abhiṇhaso;	the supreme surgeon,
Sohaṃ brāhmaṇa sambuddho,	whose appearance in the world
sallakatto anuttaro.	is hard to find again.
Brahmabhūto atitulo,	Holy, unequalled,
mārasenappamaddano;	crusher of Māra’s army;
Sabbāmitte vasī katvā,	having subdued all my opponents,
modāmi akutobhayo”.	I rejoice, fearing nothing from any quarter.”
“Imaṃ bhonto nisāmetha,	“Listen, sirs, to what
yathā bhāsati cakkhumā;	is spoken by the seer.
Sallakatto mahāvīro,	The surgeon, the great hero,
sīhova nadatī vane.	roars like a lion in the jungle.
Brahmabhūtaṃ atitulaṃ,	Holy, unequalled,
mārasenappamaddanaṃ;	crusher of Māra’s army;
Ko disvā nappasīdeyya,	who would not be inspired by him,
api kaṇhābhijātiko.	even one whose nature is dark?
Yo maṃ icchati anvetu,	Those who wish may follow me;
yo vā nicchati gacchatu;	those who don’t wish may go.
Idhāhaṃ pabbajissāmi,	Right here, I’ll go forth in the presence of him,
varapaññassa santike”.	this man of such splendid wisdom.”
“Etañce ruccati bhoto,	“Sir, if you approve
sammāsambuddhasāsanaṃ;	the teaching of the Buddha,
Mayampi pabbajissāma,	we’ll also go forth in the presence of him,
varapaññassa santike”.	this man of such splendid wisdom.”
Brāhmaṇā tisatā ime,	“These three hundred brahmins
yācanti pañjalīkatā;	with joined palms held up, ask:
“Brahmacariyaṃ carissāma,	‘May we lead the spiritual life
bhagavā tava santike”.	in your presence, Blessed One?’”
“Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā)	“The spiritual life is well explained,” said the Buddha,
Sandiṭṭhikamakālikaṃ;	“Realizable in this very life, immediately effective.
Yattha amoghā pabbajjā,	Here the going forth isn’t in vain
Appamattassa sikkhato”ti.	for one who trains with diligence.”
Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence.
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Keṇiya had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of monks.
Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi.	Then Keṇiya served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi:	The Buddha expressed his appreciation with these verses:
“Aggihuttamukhā yaññā,	“The foremost of sacrifices is offering to the sacred flame;
sāvittī chandaso mukhaṃ;	the Sāvittī is the foremost of poetic meters;
Rājā mukhaṃ manussānaṃ,	of humans, the king is the foremost;
nadīnaṃ sāgaro mukhaṃ.	the ocean’s the foremost of rivers;
Nakkhattānaṃ mukhaṃ cando,	the foremost of stars is the moon;
ādicco tapataṃ mukhaṃ;	the sun is the foremost of lights;
Puññaṃ ākaṅkhamānānaṃ,	for those who sacrifice seeking merit,
saṅgho ve yajataṃ mukhan”ti.	the Saṅgha is the foremost.”
Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.	When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left.
Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	They 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 selo sapariso arahataṃ ahosi.	And Venerable Sela together with his assembly became perfected.
Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi:	Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:
“Yaṃ taṃ saraṇamāgamma,	“This is the eighth day since
ito aṭṭhami cakkhumā;	we went for refuge, O seer.
Sattarattena bhagavā,	In these seven days, Blessed One,
dantamha tava sāsane.	we’ve become tamed in your teaching.
Tuvaṃ buddho tuvaṃ satthā,	You are the Buddha, you are the Teacher,
tuvaṃ mārābhibhū muni;	you are the sage who has overcome Māra;
Tuvaṃ anusaye chetvā,	you have cut off the underlying tendencies,
tiṇṇo tāresimaṃ pajaṃ.	you’ve crossed over, and you bring humanity across.
Upadhī te samatikkantā,	You have transcended attachments,
āsavā te padālitā;	your defilements are shattered;
Sīhova anupādāno,	by not grasping, like a lion,
pahīnabhayabheravo.	you’ve given up fear and dread.
Bhikkhavo tisatā ime,	These three hundred monks
tiṭṭhanti pañjalīkatā;	stand with joined palms raised.
Pāde vīra pasārehi,	Stretch out your feet, great hero:
nāgā vandantu satthuno”ti.	let these giants worship the Teacher.”

MN 93 Assalāyana

with Assalāyana

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena.	Now at that time around five hundred brahmins from abroad were residing in Sāvatthī on some business.
Atha kho tesaṃ brāhmaṇānaṃ etadahosi:	Then those brahmins thought:
“ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti?	Who is capable of having a dialogue with him about this?”
Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin student Assalāyana was residing in Sāvatthī. He was young, just tonsured; he was sixteen years old. He 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.
Atha kho tesaṃ brāhmaṇānaṃ etadahosi:	Then those brahmins thought:
“ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū … pe … anavayo.
So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.	“This Assalāyana is capable of having a dialogue with the ascetic Gotama about this.”
Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ:	So they approached Assalāyana and said to him:
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.	Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.”
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:	When they said this, Assalāyana said to them:
“samaṇo khalu, bho, gotamo dhammavādī;	“They say that the ascetic Gotama is a speaker of principle.
dhammavādino ca pana duppaṭimantiyā bhavanti.	But speakers of principle are hard to have a dialogue with.
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.	I’m not capable of having a dialogue with the ascetic Gotama about this.”
Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ:	For a second time, those brahmins said to him:
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu.	Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.
Caritaṃ kho pana bhotā assalāyanena paribbājakan”ti.	For you have lived as a wanderer.”
Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca:	And for a second time, Assalāyana refused.
“samaṇo khalu, bho, gotamo dhammavādī;
dhammavādino ca pana duppaṭimantiyā bhavanti.
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.
Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ:	For a third time, those brahmins said to him:
“ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti.	“This ascetic Gotama advocates purification for all four classes.
Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu.	Please, Mister Assalāyana, have a dialogue with the ascetic Gotama about this.
Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ.	For you have lived as a wanderer.
Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī”ti.	Don’t admit defeat before going into battle!”
Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca:	When they said this, Assalāyana said to them:
“addhā kho ahaṃ bhavanto na labhāmi.	“Clearly, gentlemen, I’m not getting through to you when I say:
Samaṇo khalu, bho, gotamo dhammavādī;	‘They say that the ascetic Gotama is a speaker of principle.
dhammavādino ca pana duppaṭimantiyā bhavanti.	But speakers of principle are hard to have a dialogue with.
Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti.	I’m not capable of having a dialogue with the ascetic Gotama about this.’
Api cāhaṃ bhavantānaṃ vacanena gamissāmī”ti.	Nevertheless, I shall go at your bidding.”
Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Assalāyana together with a large group of brahmins went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“brāhmaṇā, bho gotama, evamāhaṃsu:	“Master Gotama, the brahmins say:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;	Only brahmins are the light caste; other castes are dark.
brāhmaṇova sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Dissanti kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.	“But Assalāyana, brahmin women are seen menstruating, being pregnant, giving birth, and breastfeeding.
Te ca brāhmaṇiyonijāva samānā evamāhaṃsu:	Yet even though they’re born from a brahmin womb they say:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’”
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
sutaṃ te: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti?	Have you heard that in Greece and Persia and other foreign lands there are only two classes, masters and bonded servants; and that masters may become servants, and servants masters?”
“Evaṃ, bho, sutaṃ taṃ me: ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā—ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti.	“Yes, I have heard that.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo?	Suppose an aristocrat were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view. When their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell. Would this happen only to an aristocrat, and not to a brahmin?
Vessova nu kho … pe …	Or suppose a merchant,
suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo”ti?	or a worker were to act in the same way. Would that result befall only a merchant or a worker, and not to a brahmin?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	If they acted the same way, the same result would befall an aristocrat, a brahmin, a merchant, or a worker.
Brāhmaṇopi hi, bho gotama … pe …
vessopi hi, bho gotama … pe …
suddopi hi, bho gotama … pe …
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyun”ti.	For if any of the four classes were to kill living creatures, steal, and commit sexual misconduct; to use speech that’s false, divisive, harsh, or nonsensical; and to be covetous, malicious, with wrong view, then, when their body breaks up, after death, they’d be reborn in a place of loss, a bad place, the underworld, hell.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no khattiyo, no vesso, no suddo”ti?	Suppose a brahmin were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view. When their body breaks up, after death, they’d be reborn in a good place, a heavenly realm. Would this happen only to an brahmin, and not to an aristocrat, a merchant, or a worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya.	If they acted the same way, the same result would befall an aristocrat, a brahmin, a merchant, or a worker.
Brāhmaṇopi hi, bho gotama … pe …
vessopi hi, bho gotama … pe …
suddopi hi, bho gotama … pe …
sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyun”ti.	For if any of the four classes were to refrain from killing living creatures, stealing, and committing sexual misconduct; from using speech that’s false, divisive, harsh, or nonsensical; and from covetousness, malice, and wrong view, then, when their body breaks up, after death, they’d be reborn in a good place, a heavenly realm.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso, no suddo”ti?	Is only a brahmin capable of developing a heart of love, free of enmity and ill will for this region, and not an aristocrat, merchant, or worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ;	Aristocrats, brahmins, merchants, and workers can all do so.
brāhmaṇopi hi, bho gotama …
vessopi hi, bho gotama …
suddopi hi, bho gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti.	For all four classes are capable of developing a heart of love, free of enmity and ill will for this region.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo”ti?	Is only a brahmin capable of taking some bathing paste of powdered shell, going to the river, and washing off dust and dirt, and not an aristocrat, merchant, or worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama …
vessopi hi, bho gotama …
suddopi hi, bho gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti.	All four classes are capable of doing this.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya:	Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them:
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu.	‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat.
Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.	And let anyone here who was born in a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’
Taṃ kiṃ maññasi, assalāyana,	What do you think, Assalāyana?
yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ;	Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti?	and not the fire produced by the low class people with poor quality wood?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ;	The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ.	and so would the fire produced by the low class people with poor quality wood.
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti.	For all fire has flames, color, and radiance, and is usable as fire.”
“Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu:	“Then what is the source of the brahmins’ self-confidence and forcefulness in this matter that they make this claim?”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;
brāhmaṇāva sujjhanti, no abrāhmaṇā;
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti?
“Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti:	“Even though you say this, still the brahmins maintain their belief.”
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo … pe …
brahmadāyādā’”ti.
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha;	Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a child.
yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?	Would that child be called an aristocrat after the father or a brahmin after the mother?”
“Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.	“They could be called either.”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha;	Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a child.
yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti?	Would that child be called an aristocrat after the mother or a brahmin after the father?”
“Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.	“They could be called either.”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idha vaḷavaṃ gadrabhena sampayojeyyuṃ, tesaṃ sampayogamanvāya kisoro jāyetha;	Suppose a mare were to mate with a donkey, and she gave birth to a mule.
yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti?	Would that mule be called a horse after the mother or a donkey after the father?”
“Kuṇḍañhi so, bho gotama, assataro hoti.	“It’s a mule, as it is a crossbreed.
Idaṃ hissa, bho gotama, nānākaraṇaṃ passāmi;	I see the difference in this case,
amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī”ti.	but not in the previous cases.”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto.	Suppose there were two brahmin students who were brothers who had shared a womb. One was educated, a reciter, while the other was uneducated and not a reciter.
Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	Who would the brahmins feed first at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā.	“They’d first feed the student who was educated, a reciter.
Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī”ti?	For how could an offering to someone who is uneducated and not a reciter be very fruitful?”
“Taṃ kiṃ maññasi, assalāyana,	“What do you think, Assalāyana?
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo.	Suppose there were two brahmin students who were brothers who had shared a womb. One was educated, a reciter, but was unethical, of bad character, while the other was uneducated and not a reciter, but was ethical and of good character.
Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	Who would the brahmins feed first?”
“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā.	“They’d first feed the student who was uneducated and not a reciter, but was ethical and of good character.
Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī”ti?	For how could an offering to someone who is unethical and of bad character be very fruitful?”
“Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi;	“Firstly you relied on birth, Assalāyana,
jātiṃ gantvā mante agamāsi;	then you switched to education,
mante gantvā tape agamāsi;	then you switched to abstemious behavior.
tape gantvā cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī”ti.	Now you’ve come around to believing in purification for the four classes, just as I advocate.”
Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When he said this, Assalāyana sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca:	Knowing this, the Buddha said to him:
“bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	“Once upon a time, Assalāyana, seven brahmin hermits settled in leaf huts in a wilderness region. They had the following harmful misconception:
‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo …	‘Only brahmins are the highest caste; other castes are inferior.
pe …	Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others.
brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Assosi kho, assalāyana, asito devalo isi:	The hermit Devala the Dark heard about this.
‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—
brāhmaṇova seṭṭho vaṇṇo … pe …
brahmadāyādā’ti.
Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi.	So he did up his hair and beard, dressed in magenta robes, put on his boots, grasped a golden staff, and appeared in the courtyard of the seven brahmin hermits.
Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha:	Then he wandered about the yard saying:
‘handa ko nu kho ime bhavanto brāhmaṇisayo gatā;	‘Where, oh where have those brahmin hermits gone?
handa ko nu kho ime bhavanto brāhmaṇisayo gatā’ti?	Where, oh where have those rahmin hermits gone?’
Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi:	Then those brahmin hermits said:
‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha:	‘Who’s this wandering about our courtyard like a cowboy?
“handa ko nu kho ime bhavanto brāhmaṇisayo gatā;
handa ko nu kho ime bhavanto brāhmaṇisayo gatāti?
Handa naṃ abhisapāmā”’ti.	Let’s curse him!’
Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu:	So they cursed Devala the Dark:
‘bhasmā, vasala, hohi;	‘Be ashes, wretch!
bhasmā, vasala, hohī’ti.	Be ashes, wretch!’
Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.	But the more the hermits cursed him, the more attractive, good-looking, and lovely Devala the Dark became.
Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi:	Then those brahmin hermits said:
‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ.	‘Our austerities are in vain! Our spiritual path is fruitless!
Mayañhi pubbe yaṃ abhisapāma—	For when we used to curse someone
bhasmā, vasala, hohi;	to become ashes,
bhasmā, vasala, hohīti bhasmāva bhavati ekacco.	ashes they became.
Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti.	But the more we curse this one, the more attractive, good-looking, and lovely he becomes.’
‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ.	‘Gentlemen, your austerities are not in vain; your spiritual path is not fruitless.
Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti.	Please let go of your malevolence towards me.’
‘Yo bhavati manopadoso taṃ pajahāma.	‘We let go of our malevolence towards you.
Ko nu bhavaṃ hotī’ti?	But who are you, sir?’
‘Suto nu bhavataṃ—	‘Have you heard of
asito devalo isī’ti?	the hermit Devala the Dark?’
‘Evaṃ, bho’.	‘Yes, sir.’
‘So khvāhaṃ, bho, homī’ti.	‘I am he, sirs.’
Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.	Then they approached Devala and bowed to him.
Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca:	Devala said to them:
‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ—	‘I heard that when the seven brahmin hermits had settled in leaf huts in a wilderness region, they had the following harmful misconception:
brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo;	“Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.”’
‘Evaṃ, bho’.	‘That’s right, sir.’
‘Jānanti pana bhonto—	‘But do you know
yā janikā mātā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti?	whether your birth mother only had relations with a brahmin and not with a non-brahmin?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yā janikāmātu mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti?	whether your birth mother’s mothers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yo janako pitā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti?	whether your birth father only had relations with a brahmin woman and not with a non-brahmin?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yo janakapitu pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti?	whether your birth father’s fathers back to the seventh generation only had relations with brahmins and not with non-brahmins?’
‘No hidaṃ, bho’.	‘We don’t know that.’
‘Jānanti pana bhonto—	‘But do you know
yathā gabbhassa avakkanti hotī’ti?	how an embryo is conceived?’
‘Jānāma mayaṃ, bho—	‘We do know that, sir.
yathā gabbhassa avakkanti hoti.
Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.	An embryo is conceived when these three things come together—the mother and father come together, the mother is in the fertile part of her menstrual cycle, and the spirit being reborn is present.’
‘Jānanti pana bhonto—	‘But do you know
taggha, so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti?	for sure whether that spirit is an aristocrat, a brahmin, a merchant, or a worker?’
‘Na mayaṃ, bho, jānāma—	‘We don’t know that.’
taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti.
‘Evaṃ sante, bho, jānātha—	‘In that case, sirs, don’t you know
ke tumhe hothā’ti?	what you are?’
‘Evaṃ sante, bho, na mayaṃ jānāma—	‘In that case, sir, we don’t know
ke mayaṃ homā’ti.	what we are.’
Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti;	So even those seven brahmin hermits were stumped when pursued, pressed, and grilled by the seer Devala on their own doctrine of ancestry.
kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho”ti.	So how could you succeed, being grilled by me now on your own doctrine of ancestry—you who have not even mastered your own teacher’s doctrine?”
Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca:	When he had spoken, Assalāyana said to him:
“abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

MN 94 Ghoṭamukha

with Ghoṭamukha

	(derived from B. Sujato 2018/12)
ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane.	At one time Venerable Udena was staying near Benares in the Khemiya Mango Grove.
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena.	Now at that time the brahmin Ghoṭamukha had arrived at Benares on some business.
Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami.	Then as he was going for a walk he went to the Khemiya Mango Grove.
Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati.	At that time Venerable Udena was walking meditation in the open air.
Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi.	Ghoṭamukha approached and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha:	Walking alongside Udena, he said:
“ambho samaṇa, ‘natthi dhammiko paribbajo’—	“Mister ascetic, there is no such thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti.	And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi.	When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.
Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi.	Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.
Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca:	Udena said to him:
“saṃvijjanti kho, brāhmaṇa, āsanāni.	“There are seats, brahmin.
Sace ākaṅkhasi, nisīdā”ti.	Please sit if you wish.”
“Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā nisīdāma.	“I was just waiting for you to sit down.
Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā”ti?	For how could one such as I presume to sit first without being invited?”
Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	Then he took a low seat and sat to one side,
Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca:	where he said:
“ambho samaṇa, ‘natthi dhammiko paribbajo’—	“Mister ascetic, there is no such thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti.	And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
“Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi:	“Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo”ti.	‘Sir, why is this? What does that mean?’”
“Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi: ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo”ti.	“Let us discuss this. I will do as you say.”
“Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ.	“Brahmin, these four people are found in the world.
Katame cattāro?	What four?
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, committed to the practice of mortifying themselves.
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, committed to the practice of mortifying others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?	Which one of these four people do you like the sound of?”
“Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti;	“Sir, I don’t like the sound of the first three people.
yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti;
yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti;
yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
Ayameva me puggalo cittaṃ ārādhetī”ti.	I only like the sound of the last person, who doesn’t mortify either themselves or others.”
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī”ti?	“But why don’t you like the sound of those three people?”
“Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti;	“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti;	The person who mortifies others does so even though others want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti;	The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ nārādheti.	That’s why I don’t like the sound of that person.
Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti;	The person who doesn’t mortify either themselves or others—living without wishes, nirvana'd, cooled, experiencing pleasure, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain.
iminā me ayaṃ puggalo cittaṃ ārādhetī”ti.	That’s why I like the sound of that person.”
“Dvemā, brāhmaṇa, parisā.	“There are, brahmin, these two groups of people.
Katamā dve?	What two?
Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.	There’s one group of people who, being stupefied with jewels and earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and money.
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā.	And there’s another group of people who, not being stupefied with jewels and earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and money, and goes forth from the lay life to homelessness.
Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	Now, brahmin, that person who doesn’t mortify either themselves or others—
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi—	in which of these two groups of people do you usually find such a person?”
yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā”ti?
“Yvāyaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati;	“I usually find such a person in
imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī”ti.	the group that has gone forth from the lay life to homelessness.”
“Idāneva kho pana te, brāhmaṇa, bhāsitaṃ: ‘mayaṃ evaṃ ājānāma—	“Just now I understood you to say:
ambho samaṇa, natthi dhammiko paribbajo,	‘Mister ascetic, there is no such thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’”ti.	And that’s without seeing gentlemen such as yourself, nor a relevant teaching.’”
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā.	“Well, I obviously had my reasons for saying that, master Udena.
‘Atthi dhammiko paribbajo’—	But there is such a thing as a principled renunciate life;
evaṃ me ettha hoti.	that’s what I think.
Evañca pana maṃ bhavaṃ udeno dhāretu.	Please remember me as saying this.
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā”ti.	Now, these four kinds of people that you’ve spoken of in a brief summary: please explain them to me in detail, out of compassion.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi.	“Yes, sir,” replied Ghoṭamukha.
Āyasmā udeno etadavoca:	Udena said this:
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto?	“What person mortifies themselves, committed to the practice of mortifying themselves?
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.	It’s when someone 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, 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.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko;	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.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … pe … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … pe … sattāhikampi āhāraṃ āhāreti—iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati.	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.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	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.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;	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.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti;	They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—	They’re committed to the practice of immersion in water three times a day, including the evening.
iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.	And so they live committed to practicing these various ways of mortifying and tormenting the body.
Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto?	And what person mortifies others, committed to the practice of mortifying others?
Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā.	It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.	This is called a person who mortifies others, being committed to the practice of mortifying others.
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto?	And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo.	It’s when a person is an anointed king or a well-to-do brahmin.
So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena.	He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.	There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti.	The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.
So evamāha:	He says:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.	‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.	His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.
Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.	This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto;	And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati?	living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves?
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	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.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajopatho abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They avoid injuring plants and seeds.
Ekabhattiko hoti rattūparato virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti.	They avoid dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti.	They avoid high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They avoid receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.	chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They avoid running errands and messages;
Kayavikkayā paṭivirato hoti.	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re 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.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving 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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing 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 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.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	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. Passing away from there, I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā … pe … ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā … pe … ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they 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.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.	This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”
Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca:	When he had spoken, Ghoṭamukha said to him:
“abhikkantaṃ, bho udena, abhikkantaṃ, bho udena.	“Excellent, Master Udena! Excellent!
Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Udena has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Udena, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.”
“Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi.	“Brahmin, don’t go for refuge to me.
Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato”ti.	You should go for refuge to that same Blessed One to whom I have gone for refuge.”
“Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?	“But Master Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho”ti.	“Brahmin, the Buddha has already become fully nirvana'd.”
“Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.	“Master Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.
Sacepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu …
tiṃsāya yojanesu …
cattārīsāya yojanesu …
paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yojanasate cepi mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	But since the Buddha has become fully nirvana'd, I go for refuge to that fully nirvana'd Buddha, to the teaching, and to the Saṅgha.
Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.
Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti, tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī”ti.	Master Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”
“Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī”ti?	“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”
“Pañca, bho udena, kahāpaṇasatānī”ti.	“Five hundred dollars.”
“Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetun”ti.	“It’s not proper for us to receive gold and money.”
“Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī”ti.	“If that’s not proper, I will have a dwelling built for Master Udena.”
“Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī”ti.	“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”
“Imināpāhaṃ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti.	“Now I’m even more delighted and satisfied with Master Udena, since he encourages me to give to the Saṅgha.
Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī”ti.	So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi.	And so he had that hall built.
Sā etarahi “ghoṭamukhī”ti vuccatīti.	And these days it’s called the “Ghoṭamukhī”.

95 – MN 95 Caṅkī: (name of brahman)

(Caṅkī wants to visit Buddha)

(--ERROR SUTREF-- translation by frankk‍ 2022-05, derived from B. Sujato‍ 2018-12)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Opāsāda.
Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane.	He stayed in a sal grove to the north of Opāsāda called the “Gods’ Grove”.
Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	Now at that time the brahmin Caṅkī was living in Opāsāda. 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.
Assosuṃ kho opāsādakā brāhmaṇagahapatikā:	The brahmins and householders of Opāsāda heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Opāsāda together with a large Saṅgha of monks. He is staying in the God’s Grove to the north.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ.	Then, having departed Opāsāda, they formed into companies and headed north to the God’s Grove.
Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato.	Now at that time the brahmin Caṅkī had retired to the upper floor of his stilt longhouse for his midday nap.
Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante.	He saw the brahmins and householders heading for the God’s Grove,
Disvā khattaṃ āmantesi:	and addressed his steward:
“kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanan”ti?	“My steward, why are the brahmins and householders heading north for the God’s Grove?”
“Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane.	“The ascetic Gotama has arrived at Opāsāda together with a large Saṅgha of monks. He is staying in the God’s Grove to the north.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tamete bhavantaṃ gotamaṃ dassanāya gacchantī”ti.	They’re going to see that Master Gotama.”
“Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi:	“Well then, go to the brahmins and householders and say to them:
‘caṅkī, bho, brāhmaṇo evamāha—	“Sirs, the brahmin Caṅkī asks
āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.	you to wait, as he will also go to see the ascetic Gotama.”
“Evaṃ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca:	“Yes, sir,” replied the steward, and did as he was asked.
“caṅkī, bho, brāhmaṇo evamāha:
‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

95.1 - (500 brahmins try to talk him out of visit)

Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena.	Now at that time around five hundred brahmins from abroad were residing in Opāsāda on some business.
Assosuṃ kho te brāhmaṇā:	They heard that
“caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti.	the brahmin Caṅkī was going to see the ascetic Gotama.
Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ:	They approached Caṅkī and said to him:
“saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti?	“Is it really true that you are going to see the ascetic Gotama?”
“Evaṃ kho me, bho, hoti:	“Yes, gentlemen, it is true.”
‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti.
“Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami.	“Please don’t!
Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	It’s not appropriate for you to go to see the ascetic Gotama;
samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ.	it’s appropriate that he comes to see you.
Bhavañhi caṅkī 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 caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ.	it’s appropriate that he comes to see you.
Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo … pe …	You’re rich, affluent, and wealthy. …
bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo … pe …	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. …
bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …	You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. …
bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato … pe …	You are ethical, mature in ethical conduct. …
bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …	You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti … pe …	You teach the teachers of many, and teach three hundred students to recite the hymns. …
bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito … pe …	You’re honored, respected, revered, venerated, and esteemed by King Pasenadi of Kosala
bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …	and the brahmin Pokkharasāti. …
bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	You live in Opāsāda, 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.
Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	For all these reasons it’s not appropriate for you to go to see the ascetic Gotama;
samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitun”ti.	it’s appropriate that he comes to see you.”

95.2 - (Cankī defends Buddha)

Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca:	When they had spoken, Caṅkī said to those brahmins:
“tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	“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;
atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.	rather, it’s appropriate for me to go to see him.
Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca … pe …	When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito … pe …	He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito … pe …	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. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …	He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato … pe …	He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …	He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo … pe …	He’s a teacher of teachers. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo … pe …	He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya … pe …	He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā … pe …	He went forth from an eminent family of unbroken warrior-nobleic lineage. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā … pe …	He went forth from a rich, affluent, and wealthy family. …
Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti … pe …	People come from distant lands and distant countries to question him. …
Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni … pe …	Many thousands of deities have gone for refuge for life to him. …
Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘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 has the thirty-two marks of a great man. …
Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato … pe …	King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato … pe …	King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato … pe …	The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane.	The ascetic Gotama has arrived to stay in the God’s Grove to the north of Opāsāda.
Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti.	Any ascetic or brahmin who comes to stay in our village district is our guest,
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā.	and should be honored and respected as such.
Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo.
Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo.
Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ;	For this reason, too, it’s not appropriate for Master Gotama to come to see me,
atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.	rather, it’s appropriate for me to go to see him.
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.	for the praise of Master Gotama is limitless.
Ekamekenapi tena aṅgena samannāgato na arahati, so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ;	The possession of even a single one of these factors makes it inappropriate for Master Gotama to come to see me,
atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti.	rather, it’s appropriate for me to go to see him.
Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.	Well then, gentlemen, let’s all go to see the ascetic Gotama.”

95.3 - (Caṅkī goes to visit Buddha)

Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Caṅkī together with a large group of brahmins went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti.	Now at that time the Buddha was sitting engaged in some polite conversation together with some very senior brahmins.
Tena kho pana samayena kāpaṭiko nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti.	Now at that time the brahmin student Kāpaṭika was sitting in that assembly. He was young, just tonsured; he was sixteen years old. He 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.
So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti.	While the senior brahmins were conversing together with the Buddha, he interrupted.
Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti:	Then the Buddha rebuked Kāpaṭika:
“māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu.	“Venerable Bhāradvāja, don’t interrupt the senior brahmins.
Kathāpariyosānaṃ āyasmā bhāradvājo āgametū”ti.	Wait until they’ve finished speaking.”
Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Caṅkī said to the Buddha:
“mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi.	“Master Gotama, don’t rebuke the student Kāpaṭika.
kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.	He’s respectable, learned, astute, a good speaker. He’s capable of having a dialogue with Master Gotama about this.”
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati.	“Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas.
Tathā hi naṃ brāhmaṇā sampurekkharontī”ti.	That’s why they put him at the front.”
Atha kho kāpaṭikassa māṇavassa etadahosi:	Then Kāpaṭika thought:
“yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī”ti.	“When the ascetic Gotama looks at me, I’ll ask him a question.”
Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.	Then the Buddha, knowing what Kāpaṭika was thinking, looked at him.

95.4 - (Buddha asks if any brahmin is qualified to say they know and see truth)

Atha kho kāpaṭikassa māṇavassa etadahosi:	Then Kāpaṭika thought:
“samannāharati kho maṃ samaṇo gotamo.	“The ascetic Gotama is engaging with me.
Yannūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyyan”ti.	Why don’t I ask him a question?”
Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca:	Then he said:
“yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti:	“Master Gotama, regarding that which by the lineage of testament and by canonical authority is the traditional hymnal of the brahmins, the brahmins come to the definite conclusion:
‘idameva saccaṃ, moghamaññan’ti.	‘This is the only truth, other ideas are stupid.’
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha:	“Well, Bhāradvāja, is there even a single one of the brahmins who says this:
‘ahametaṃ jānāmi, ahametaṃ passāmi.	‘I know this, I see this:
Idameva saccaṃ, moghamaññan’”ti?	this is the only truth, other ideas are stupid’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:	“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this:
‘ahametaṃ jānāmi, ahametaṃ passāmi.	‘I know this, I see this:
Idameva saccaṃ, moghamaññan’”ti?	this is the only truth, other ideas are stupid’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,	“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.
tepi evamāhaṃsu:	Did even they say:
‘mayametaṃ jānāma, mayametaṃ passāma.	‘We know this, we see this:
Idameva saccaṃ, moghamaññan’”ti?	this is the only truth, other ideas are stupid’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha:	“So, Bhāradvāja, it seems that there is not a single one of the brahmins,
‘ahametaṃ jānāmi, ahametaṃ passāmi.
Idameva saccaṃ, moghamaññan’ti;
natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha:	not even anyone back to the seventh generation of teachers,
‘ahametaṃ jānāmi, ahametaṃ passāmi.
Idameva saccaṃ, moghamaññan’ti;
yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu:	nor even the ancient hermits of the brahmins who say:
‘mayametaṃ jānāma, mayametaṃ passāma.	‘We know this, we see this:
Idameva saccaṃ, moghamaññan’ti.	this is the only truth, other ideas are stupid.’

95.5 - (Buddha compares brahmins to a line of blind men operating on blind faith (un-justifiable trust) )

Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā 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, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati—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 like a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.
Taṃ kiṃ maññasi, bhāradvāja,	What do you think, Bhāradvāja?
nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī”ti?	This being so, doesn’t the brahmins’ justifiable-trust turn out to be baseless?”
“Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti.	“The brahmins don’t just honor this because of justifiable-trust, but also because of oral transmission.”
“Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi.	“First you relied on justifiable-trust, now you speak of oral tradition.

95.5.1 - (5 dharmas that may turn out to be true or false)

Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā.	These five dharmas can be seen to turn out in two different ways.
Katame pañca?	What five?
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—	justifiable-trust, personal preference, oral tradition, reasoned thinking, and acceptance of a view after jhāna meditating on the view.
ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā.
Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā;	Even though you have relied on justifiable-trust in something, it may be void, hollow, and false.
no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā.	And even if you didn’t rely on justifiable-trust in something, it may be true and real, not otherwise.
Api ca, bhāradvāja, surucitaṃyeva hoti … pe …	Even though you have a strong preference for something …
svānussutaṃyeva hoti … pe …	something may be accurately transmitted …
suparivitakkitaṃyeva hoti … pe …	something may be well investigated with thought …
sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā;	something may be well jhāna meditated on, it may be void, hollow, and false.
no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā.	And even if something is not well jhāna meditated on, it may be true and real, not otherwise.
Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ:	For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion:
‘idameva saccaṃ, moghamaññan’”ti.	‘This is the only truth, other ideas are stupid.’”

95.6 - (Buddha defines justifiable-trust and ‘preservation of truth’)

“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati?	“But Master Gotama, how do you define the preservation of truth?”
Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Saddhā cepi, bhāradvāja, purisassa hoti;	“If a person is [relying on] justifiable-trust,
‘evaṃ me saddhā’ti—	they preserve truth by saying, ‘on the basis of my justifiable-trust [in something].’
iti vadaṃ saccamanurakkhati, na tveva tāva ekaṃsena niṭṭhaṃ gacchati:	But they don’t yet come to the definite conclusion:
‘idameva saccaṃ, moghamaññan’ti ().	‘This is the only truth, other ideas are stupid.’
Ruci cepi, bhāradvāja, purisassa hoti … pe …	If a person has a preference …
anussavo cepi, bhāradvāja, purisassa hoti … pe …	or has received an oral transmission …
ākāraparivitakko cepi, bhāradvāja, purisassa hoti … pe …	or has a reasoned thought about something …
diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti;	or has accepted a view after jhāna meditating on the view,
‘evaṃ me diṭṭhinijjhānakkhantī’ti—	they preserve truth by saying, ‘Such is the view I have accepted after jhāna meditating on the view.’
iti vadaṃ saccamanurakkhati, na tveva tāva ekaṃsena niṭṭhaṃ gacchati:	But they don’t yet come to the definite conclusion:
‘idameva saccaṃ, moghamaññan’ti.	‘This is the only truth, other ideas are stupid.’
Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema;	That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.
na tveva tāva saccānubodho hotī”ti.	But this is not yet the awakening to the truth.”

95.7 - (Buddha defines ‘awakening to the truth’)

“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma.	“That’s how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way.
Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?	But Master Gotama, how do you define awakening to the truth?”
Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.

95.7.1 - (1. Check for greed)

“Idha, bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati.	“Bhāradvāja, take the case of a monk living supported by a town or village.
Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati—	A householder or their child approaches and scrutinizes them for three kinds of things:
lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu.	things that arouse greed, things that provoke hate, and things that promote delusion.
Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya—	‘Does this venerable have any Dharmas that arouse greed? Such Dharmas that, were their mind to be overwhelmed by them, they might say
jānāmīti, apassaṃ vā vadeyya—	that they know, even though they don’t know, or that they see, even though they don’t see;
passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti?	or that they might encourage others to do what is for their lasting harm and suffering?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing them they find:
‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya—	‘This venerable has no such Dharmas that arouse greed.
jānāmīti, apassaṃ vā vadeyya—
passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya.
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aluddhassa.	Rather, that venerable has bodily and verbal behavior like that of someone without greed.
Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;	And the dharma that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
na so dhammo sudesiyo luddhenā’ti.	It’s not easy for someone with greed to teach this.’

95.7.2 - (2. Check for anger)

Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu.	Scrutinizing them in this way they see that they are purified of Dharmas that arouse greed. Next, they search them for Dharmas that provoke hate.
Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya—	‘Does this venerable have any Dharmas that provoke hate? Such Dharmas that, were their mind to be overwhelmed by them, they might say
jānāmīti, apassaṃ vā vadeyya—	that they know, even though they don’t know, or that they see, even though they don’t see;
passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti?	or that they might encourage others to do what is for their lasting harm and suffering?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing them they find:
‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya—	‘This venerable has no such Dharmas that provoke hate.
jānāmīti, apassaṃ vā vadeyya—
passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya.
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa.	Rather, that venerable has bodily and verbal behavior like that of someone without hate.
Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;	And the dharma that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
na so dhammo sudesiyo duṭṭhenā’ti.	It’s not easy for someone with hate to teach this.’

95.7.3 - (3. Check for delusion)

Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati, tato naṃ uttari samannesati mohanīyesu dhammesu.	Scrutinizing them in this way they see that they are purified of Dharmas that provoke hate. Next, they scrutinize them for Dharmas that promote delusion.
Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya—	‘Does this venerable have any Dharmas that promote delusion? Such Dharmas that, were their mind to be overwhelmed by them, they might say
jānāmīti, apassaṃ vā vadeyya—	that they know, even though they don’t know, or that they see, even though they don’t see;
passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti?	or that they might encourage others to do what is for their lasting harm and suffering?’
Tamenaṃ samannesamāno evaṃ jānāti:	Scrutinizing them they find:
‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya—	‘This venerable has no such Dharmas that promote delusion.
jānāmīti, apassaṃ vā vadeyya—
passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya.
Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa.	Rather, that venerable has bodily and verbal behavior like that of someone without delusion.
Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo;	And the dharma that they teach is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
na so dhammo sudesiyo mūḷhenā’ti.	It’s not easy for someone with delusion to teach this.’

95.7.4 - (saddha = justifiable-trust, justified confidence, not provisional faith, not blind faith)

Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati;	Scrutinizing them in this way they see that they are purified of Dharmas that promote delusion.
atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati.	Next, they place justifiable-trust in them. When justifiable-trust has arisen they approach the teacher. They pay homage, lend an ear, hear the Dharmas, remember the Dharmas, equanimously-observe their meaning, and accept them after jhāna meditating on those Dharmas [with third jhāna or higher]. Then enthusiasm springs up; they make an effort, scrutinize, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom.
Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema;	That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way.
na tveva tāva saccānuppatti hotī”ti.	But this is not yet the arrival at the truth.”

95.8 - (Buddha defines ‘arrival at the truth’)

“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma.	“That’s how the awakening to truth is defined, Master Gotama. I regard the awakening to truth as defined in this way.
Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti?	But Master Gotama, how do you define the arrival at the truth?”
Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Tesaṃyeva, bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti.	“By the cultivation, development, and making much of these very same things there is the arrival at the truth.
Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā”ti.	That’s how the arrival at the truth is defined, Bhāradvāja. I describe the arrival at the truth as defined in this way.”

95.8.0 - (Buddha’s 12 step program in reverse order, see MN 70 for forward order)

(see {{_MN 70}} for forward order)

95.8.1 - (1. “Striving is helpful for arriving at the truth.)

“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma.	“That’s how the arrival at the truth is defined, Master Gotama. I regard the arrival at the truth as defined in this way.
Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?	But what Dharma is helpful for arriving at the truth?”
Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ.	“Striving is helpful for arriving at the truth.
No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya.	If you don’t strive, you won’t arrive at the truth.
Yasmā ca kho padahati tasmā saccamanupāpuṇāti.	You arrive at the truth because you strive.
Tasmā saccānuppattiyā padhānaṃ bahukāran”ti.	That’s why striving is helpful for arriving at the truth.”

95.8.2 - (2. “Scrutiny is helpful for striving …)

“Padhānassa pana, bho gotama, katamo dhammo bahukāro?	“But what Dharma is helpful for striving?”
Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Padhānassa kho, bhāradvāja, tulanā bahukārā.	“Scrutiny is helpful for striving …
No cetaṃ tuleyya, nayidaṃ padaheyya.
Yasmā ca kho tuleti tasmā padahati.
Tasmā padhānassa tulanā bahukārā”ti.

95.8.3 - (3. Making an effort is helpful for scrutiny …)

“Tulanāya pana, bho gotama, katamo dhammo bahukāro?
Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Tulanāya kho, bhāradvāja, ussāho bahukāro.	Making an effort is helpful for scrutiny …
No cetaṃ ussaheyya, nayidaṃ tuleyya.
Yasmā ca kho ussahati tasmā tuleti.
Tasmā tulanāya ussāho bahukāro”ti.

95.8.4 - (4. Enthusiasm is helpful for making an effort …)

“Ussāhassa pana, bho gotama, katamo dhammo bahukāro?
Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Ussāhassa kho, bhāradvāja, chando bahukāro.	Enthusiasm is helpful for making an effort …
No cetaṃ chando jāyetha, nayidaṃ ussaheyya.
Yasmā ca kho chando jāyati tasmā ussahati.
Tasmā ussāhassa chando bahukāro”ti.

95.8.5 - (5. Acceptance of the Dharmas after jhāna meditating on them is helpful for enthusiasm .)

“Chandassa pana, bho gotama, katamo dhammo bahukāro?
Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā.	Acceptance of the Dharmas after jhāna meditating on them [with third jhāna or higer] is helpful for enthusiasm …
No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha.
Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati.
Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.

95.8.6 - (6. Equanimously-observing the meaning of the Dharmas is helpful for accepting them after jhāna meditating on those Dharmas …)

“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro?
Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā.	Equanimously-observing the meaning of the Dharmas is helpful for accepting them after jhāna meditating on those Dharmas [with third jhāna or higher]…
No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ.
Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti.
Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.

95.8.7 - (7. Remembering the Dharmas is helpful for equanimously-observing their meaning …)

“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro?
Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā.	Remembering the Dharmas is helpful for equanimously-observing their meaning …
No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya.
Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati.
Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.

95.8.8 - (8. Hearing the Dharmas is helpful for remembering the Dharmas …)

“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro?
Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ.	Hearing the Dharmas is helpful for remembering the Dharmas …
No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya.
Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti.
Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāran”ti.

95.8.9 - (9. Listening is helpful for hearing the Dharmas …)

“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro?
Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ.	Listening is helpful for hearing the Dharmas …
No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya.
Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti.
Tasmā dhammassavanassa sotāvadhānaṃ bahukāran”ti.

95.8.10 - (10. Paying homage is helpful for listening …)

“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro?
Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā.	Paying homage is helpful for listening …
No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya.
Yasmā ca kho payirupāsati tasmā sotaṃ odahati.
Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.

95.8.11 - (11. Approaching is helpful for paying homage …)

“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro?
Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ.	Approaching is helpful for paying homage …
No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya.
Yasmā ca kho upasaṅkamati tasmā payirupāsati.
Tasmā payirupāsanāya upasaṅkamanaṃ bahukāran”ti.

95.8.12 - (12. justifiable-trust is helpful for approaching a teacher.)

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro?
Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti.
“Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā.	justifiable-trust is helpful for approaching a teacher.
No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya.	If you don’t give rise to justifiable-trust, you won’t approach a teacher.
Yasmā ca kho saddhā jāyati tasmā upasaṅkamati.	You approach a teacher because on the basis of justifiable-trust.
Tasmā upasaṅkamanassa saddhā bahukārā”ti.	That’s why justifiable-trust is helpful for approaching a teacher.”

95.10 - (Conclusion: Brahman becomes lay follower of Buddha)

“Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi;	“I’ve asked Master Gotama about the preservation of truth, and he has answered me.
tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā.	I approve and accept this, and am satisfied with it.
Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi;	I’ve asked Master Gotama about awakening to the truth, and he has answered me.
tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā.	I approve and accept this, and am satisfied with it.
Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi;	I’ve asked Master Gotama about the arrival at the truth, and he has answered me.
tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā.	I approve and accept this, and am satisfied with it.
Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi;	I’ve asked Master Gotama about the things that are helpful for the arrival at the truth, and he has answered me.
tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā.	I approve and accept this, and am satisfied with it.
Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi;	Whatever I have asked Master Gotama about he has answered me.
tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā.	I approve and accept this, and am satisfied with it.
Mayañhi, bho gotama, pubbe evaṃ jānāma:	Master Gotama, I used to think this:
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti?	‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman to be counted alongside those who understand The Dharma?’
Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ.	The Buddha has inspired me to have love, confidence, and respect for ascetics!
Abhikkantaṃ, bho gotama … pe …	Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

MN 96 Esukārī

with Esukārī

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Esukārī the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“brāhmaṇā, bho gotama, catasso pāricariyā paññapenti—	“Master Gotama, the brahmins prescribe four kinds of service:
brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti.	for a brahmin, an aristocrat, a merchant, and a worker.
Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti:	This is the service they prescribe for a brahmin:
‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti.	‘A brahmin, an aristocrat, a merchant, and a worker may all serve a brahmin.’
Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti.
Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti:	This is the service they prescribe for an aristocrat:
‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti.	‘An aristocrat, a merchant, and a worker may all serve an aristocrat.’
Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti.
Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti:	This is the service they prescribe for a merchant:
‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti.	‘A merchant or a worker may serve a merchant.’
Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti.
Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti:	This is the service they prescribe for a worker:
‘suddova suddaṃ paricareyya.	‘Only a worker may serve a worker.
Ko panañño suddaṃ paricarissatī’ti?	For who else will serve a worker?’
Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti.
Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti.	These are the four kinds of service that the brahmins prescribe.
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti: ‘imā catasso pāricariyā paññapentū’”ti?	“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of service?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti.	“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti.	In the same way, the brahmins have prescribed these four kinds of service without the consent of these ascetics and brahmins.
Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi.	Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone.
Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabban’ti vadāmi;	I say that you shouldn’t serve someone if serving them makes you worse, not better.
yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabban’ti vadāmi.	And I say that you should serve someone if serving them makes you better, not worse.
Khattiyañcepi, brāhmaṇa, evaṃ puccheyyuṃ:	If they were to ask an aristocrat this:
‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo;	‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’
kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya:	Answering rightly, an aristocrat would say:
‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti.	‘Someone in whose service I get better.’
Brāhmaṇañcepi, brāhmaṇa … pe …	If they were to ask a brahmin …
vessañcepi, brāhmaṇa … pe …	a merchant …
suddañcepi, brāhmaṇa, evaṃ puccheyyuṃ:	or a worker this:
‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo;	‘Who should you serve? Someone in whose service you get worse, or someone in whose service you get better?’
kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya:	Answering rightly, a worker would say:
‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti.	‘Someone in whose service I get better.’
Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti vadāmi;	Brahmin, I don’t say that coming from an eminent family makes you a better or worse person.
nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi;	I don’t say that being very beautiful makes you a better or worse person.
nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi.	I don’t say that being very wealthy makes you a better or worse person.
Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.	For some people from eminent families 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.
Tasmā ‘na uccākulīnatā seyyaṃso’ti vadāmi.	That’s why I don’t say that coming from an eminent family makes you a better person.
Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.	But some people from eminent families also refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view.
Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi.	That’s why I don’t say that coming from an eminent family makes you a worse person.
Uḷāravaṇṇopi hi, brāhmaṇa …	People who are very beautiful,
pe …	or not very beautiful,
uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti …	who are very wealthy,
pe …	or not very wealthy,
micchādiṭṭhi hoti.	may also behave in the same ways.
Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi.	That’s why I don’t say that any of these things makes you a better or worse person.
Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti.
Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi.
Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi.	Brahmin, I don’t say that you should serve everyone, nor do I say that you shouldn’t serve anyone.
Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabban’ti vadāmi.	And I say that you should serve someone if serving them makes you grow in faith, ethics, learning, generosity, and wisdom.
Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabban’ti vadāmī”ti.	I say that you shouldn’t serve someone if serving them doesn’t make you grow in faith, ethics, learning, generosity, and wisdom.”
Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Esukārī said to him:
“brāhmaṇā, bho gotama, cattāri dhanāni paññapenti—	“Master Gotama, the brahmins prescribe four kinds of wealth:
brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa sandhanaṃ paññapenti.	for a brahmin, an aristocrat, a merchant, and a worker.
Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ;	The wealth they prescribe for a brahmin is living on alms.
bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti.	A brahmin who scorns his own wealth, living on alms, fails in his duty like a guard who steals.
Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti.
Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ;	The wealth they prescribe for an aristocrat is the bow and quiver.
dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti.	An aristocrat who scorns his own wealth, the bow and quiver, fails in his duty like a guard who steals.
Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti.
Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ;	The wealth they prescribe for a merchant is farming and animal husbandry.
kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti.	A merchant who scorns his own wealth, farming and animal husbandry, fails in his duty like a guard who steals.
Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti.
Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ;	The wealth they prescribe for a worker is the scythe and flail.
asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti.	A worker who scorns his own wealth, the scythe and flail, fails in his duty like a guard who steals.
Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti.
Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti.	These are the four kinds of wealth that the brahmins prescribe.
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti: ‘imāni cattāri dhanāni paññapentū’”ti?	“But brahmin, did the whole world authorize the brahmins to prescribe these four kinds of wealth?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ: ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti.	“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti.	In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins.
Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi.	I declare that a person’s own wealth is the noble, transcendent teaching.
Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.	But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated.
Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati;	If they incarnate in a family of aristocrats they are reckoned as an aristocrat.
brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati;	If they incarnate in a family of brahmins they are reckoned as a brahmin.
vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati;	If they incarnate in a family of merchants they are reckoned as a merchant.
suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati.	If they incarnate in a family of workers they are reckoned as a worker.
Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati.	It’s like fire, which is reckoned according to the specific conditions dependent upon which it burns.
Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati;	A fire that burns dependent on logs is reckoned as a log fire.
sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati;	A fire that burns dependent on twigs is reckoned as a twig fire.
tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati;	A fire that burns dependent on grass is reckoned as a grass fire.
gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati.	A fire that burns dependent on cow-dung is reckoned as a cow-dung fire.
Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi.	In the same way, I declare that a person’s own wealth is the noble, transcendent teaching.
Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.	But they are reckoned by recollecting the traditional family lineage of their mother and father wherever they are incarnated.
Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	Suppose someone from a family of aristocrats goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the procedure of the skillful teaching.
Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	Suppose someone from a family of brahmins …
Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	merchants …
Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the procedure of the skillful teaching.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo”ti?	Is only a brahmin capable of developing a heart of love free of enmity and ill will for this region, and not an aristocrat, merchant, or worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ;	Aristocrats, brahmins, merchants, and workers can all do so.
brāhmaṇopi hi, bho gotama …
vessopi hi, bho gotama …
suddopi hi, bho gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti.	For all four classes are capable of developing a heart of love free of enmity and ill will for this region.”
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	“In the same way, suppose someone from a family of aristocrats,
Brāhmaṇakulā cepi, brāhmaṇa …	brahmins,
vessakulā cepi, brāhmaṇa …	merchants,
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	or workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the procedure of the skillful teaching.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo”ti?	Is only a brahmin capable of taking some bathing paste of powdered shell, going to the river, and washing off dust and dirt, and not an aristocrat, merchant, or worker?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ;
brāhmaṇopi hi, bho gotama …
vessopi hi, bho gotama …
suddopi hi, bho gotama …
sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti.	All four classes are capable of doing this.”
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	“In the same way, suppose someone from a family of aristocrats,
Brāhmaṇakulā cepi, brāhmaṇa …	brahmins,
vessakulā cepi, brāhmaṇa …	merchants,
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	or workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One … they succeed in the procedure of the skillful teaching.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya:	Suppose an anointed aristocratic king were to gather a hundred people born in different castes and say to them:
‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu;	‘Please gentlemen, let anyone here who was born in a family of aristocrats, brahmins, or chieftains take a drill-stick made of teak, sal, frankincense wood, sandalwood, or cherry wood, light a fire and produce heat.
āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’”ti?	And let anyone here who was born in a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors take a drill-stick made from a dog’s drinking trough, a pig’s trough, a dustbin, or castor-oil wood, light a fire and produce heat.’
“Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ;	Would only the fire produced by the high class people with good quality wood have flames, color, and radiance, and be usable as fire,
yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti?	and not the fire produced by the low class people with poor quality wood?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ;	The fire produced by the high class people with good quality wood would have flames, color, and radiance, and be usable as fire,
yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ.	and so would the fire produced by the low class people with poor quality wood.
Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti.	For all fire has flames, color, and radiance, and is usable as fire.”
“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti … pe … sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	“In the same way, suppose someone from a family of aristocrats,
Brāhmaṇakulā cepi, brāhmaṇa …	brahmins,
vessakulā cepi, brāhmaṇa …	merchants,
suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.	or workers goes forth from the lay life to homelessness. Relying on the teaching and training proclaimed by the Realized One they refrain from killing living creatures, stealing, and sex. They refrain from using speech that’s false, divisive, harsh, or nonsensical. And they’re not covetous or malicious, and they have right view. They succeed in the procedure of the skillful teaching.”
Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Esukārī said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe …	“Excellent, Master Gotama! Excellent! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

MN 97 Dhanañjāni

with Dhanañjāni

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	Now at that time Venerable Sāriputta was wandering in the Southern Hills together with a large Saṅgha of monks.
Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then a certain monk who had completed the rainy season residence in Rājagaha went to the Southern Hills, where he approached Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca:	When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him:
“kaccāvuso, bhagavā arogo ca balavā cā”ti?	“Reverend, I hope the Buddha is healthy and well?”
“Arogo cāvuso, bhagavā balavā cā”ti.	“He is, reverend.”
“Kacci panāvuso, bhikkhusaṃgho arogo ca balavā cā”ti?	“And I hope that the monk Saṅgha is healthy and well.”
“Bhikkhusaṃghopi kho, āvuso, arogo ca balavā cā”ti.	“It is.”
“Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni nāma brāhmaṇo atthi.	“Reverend, at the rice checkpoint there is a brahmin named Dhanañjāni.
Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti?	I hope that he is healthy and well?”
“Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti.	“He too is well.”
“Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti?	“But is he diligent?”
“Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo?	“How could he possibly be diligent?
Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati.	Dhanañjāni robs the brahmins and householders in the name of the king, and he robs the king in the name of the brahmins and householders.
Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā;	His wife, a lady of faith who he married from a family of faith, has passed away.
aññāssa bhariyā assaddhā assaddhakulā ānītā”ti.	And he has taken a new wife who has no faith.”
“Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha;	“Oh, it’s bad news
ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha.	to hear that Dhanañjāni is negligent.
Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti?	Hopefully, some time or other I’ll get to meet him, and we can have a discussion.”
Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi.	When Sāriputta had stayed in the Southern Hills as long as he wished, he set out for Rājagaha.
Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari.	Traveling stage by stage, he arrived at Rājagaha,
Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.	where he stayed in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then he robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti.	Now at that time Dhanañjāni was having his cows milked in a cow-shed outside the city.
Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami.	Then Sāriputta wandered for alms in Rājagaha. After the meal, on his return from alms-round, he approached Dhanañjāni.
Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ.	Seeing Sāriputta coming off in the distance,
Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca:	Dhanañjāni went to him and said:
“ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī”ti.	“Here, Master Sāriputta, drink some fresh milk before the meal time.”
“Alaṃ, brāhmaṇa.	“Enough, brahmin,
Kataṃ me ajja bhattakiccaṃ.	I’ve finished eating for today.
Amukasmiṃ me rukkhamūle divāvihāro bhavissati.	I shall be at the root of that tree for the day’s meditation.
Tattha āgaccheyyāsī”ti.	Come see me there.”
“Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.	“Yes, sir,” replied Dhanañjāni.
Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	When Dhanañjāni had finished breakfast he went to Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca:	When the greetings and polite conversation were over, he sat down to one side. Sāriputta said to him:
“kaccāsi, dhanañjāni, appamatto”ti?	“I hope you’re diligent, Dhanañjāni?”
“Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo”ti?	“How can I possibly be diligent, Master Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.”
“Taṃ kiṃ maññasi, dhanañjāni,	“What do you think, Dhanañjāni?
idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	Suppose someone was to behave in an unprincipled and unjust way for the sake of their parents. Because of this the wardens of hell would drag them to hell.
Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?	Could they get out of being dragged to hell by pleading that they had acted for the sake of their parents? Or could their parents save them by pleading that the acts had been done for their sake?”
“No hidaṃ, bho sāriputta.	“No, Master Sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.	Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“Taṃ kiṃ maññasi, dhanañjāni,	“What do you think, Dhanañjāni?
idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	Suppose someone was to behave in an unprincipled and unjust way for the sake of their wives and children …
Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	bondservants and workers …
Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	friends and colleagues …
Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	relatives and kin …
Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	guests …
Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	ancestors …
Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	deities …
Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	king …
Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?
“No hidaṃ, bho sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.
“Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ.	fattening and building up their body. Because of this the wardens of hell would drag them to hell.
Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti?	Could they get out of being dragged to hell by pleading that they had acted for the sake of fattening and building up their body? Or could anyone else save them by pleading that the acts had been done for that reason?”
“No hidaṃ, bho sāriputta.	“No, Master Sāriputta.
Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.	Rather, even as they were wailing the wardens of hell would cast them down into hell.”
“Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa;	“Who do you think is better, Dhanañjāni? Someone who, for the sake of their parents, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo;	“Someone who behaves in a principled and just manner for the sake of their parents.
yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.	For principled and moral conduct is better than unprincipled and immoral conduct.”
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.	“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to provide for your parents, avoid bad deeds, and practice the path of goodness.
Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa;	Who do you think is better, Dhanañjāni? Someone who, for the sake of their wives and children …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa;	bondservants and workers …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa;	friends and colleagues …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa;	relatives and kin …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa;	guests …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa;	ancestors …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa;	deities …
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo;
yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa;
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo;	king …
yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.
Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa;	fattening and building up their body, behaves in an unprincipled and unjust manner, or someone who behaves in a principled and just manner?”
katamaṃ seyyo”ti?
“Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo;	“Someone who behaves in a principled and just manner.
yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo.
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti.	For principled and moral conduct is better than unprincipled and immoral conduct.”
“Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitun”ti.	“Dhanañjāni, there are other livelihoods that are both profitable and legitimate. By means of these it’s possible to fatten and build up your body, avoid bad deeds, and practice the path of goodness.”
Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.	Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left.
Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno.	Some time later Dhanañjāni became sick, suffering, gravely ill.
Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi:	Then he addressed a man:
“ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi:	“Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.	‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi:	Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.	‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadehi:	And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please visit Dhanañjāni at his home out of compassion.’”
“Evaṃ, bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca:	“Yes, sir,” that man replied. He did as Dhanañjāni asked.
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.
So bhagavato pāde sirasā vandatī”ti.
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca:
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.
So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti:
‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.	Sāriputta consented in silence.
Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca:	He robed up, and, taking his bowl and robe, went to Dhanañjāni’s home, where he sat on the seat spread out and said to Dhanañjāni:
“kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Dhanañjāni, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo.	“I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti.	The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.
Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā.	The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.
Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti.	The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver.
Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well.
Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho.	The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Dhanañjāni, which do you think is better:
nirayo vā tiracchānayoni vā”ti?	hell or the animal realm?”
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti.	“The animal realm is better.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
tiracchānayoni vā pettivisayo vā”ti?	the animal realm or the ghost realm?”
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti.	“The ghost realm is better.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
pettivisayo vā manussā vā”ti?	the ghost realm or human life?”
“Pettivisayā, bho sāriputta, manussā seyyo”ti.	“Human life is better.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
manussā vā cātumahārājikā vā devā”ti?	human life or as one of the gods of the Four Great Kings?”
“Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti.	“The gods of the Four Great Kings.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
cātumahārājikā vā devā tāvatiṃsā vā devā”ti?	the gods of the Four Great Kings or the gods of the Thirty-Three?”
“Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo”ti.	“The gods of the thirty-three.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
tāvatiṃsā vā devā yāmā vā devā”ti?	the gods of the thirty-three or the gods of Yama?”
“Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo”ti.	“The gods of Yama.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
yāmā vā devā tusitā vā devā”ti?	the gods of Yama or the Joyful Gods?”
“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti.	“The Joyful Gods.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
tusitā vā devā nimmānaratī vā devā”ti?	the Joyful Gods or the Gods Who Love to Create?”
“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti.	“The Gods Who Love to Create.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo—	“Which do you think is better:
nimmānaratī vā devā paranimmitavasavattī vā devā”ti?	the Gods Who Love to Create or the Gods Who Control the Creations of Others?”
“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti.	“The Gods Who Control the Creations of Others.”
“Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo	“Which do you think is better:
paranimmitavasavattī vā devā brahmaloko vā”ti?	the Gods Who Control the Creations of Others or the Brahmā realm?”
“‘Brahmaloko’ti—bhavaṃ sāriputto āha;	“Master Sāriputta speaks of the Brahmā realm!
‘brahmaloko’ti—bhavaṃ sāriputto āhā”ti.	Master Sāriputta speaks of the Brahmā realm!”
Atha kho āyasmato sāriputtassa etadahosi:	Then Sāriputta thought:
“ime kho brāhmaṇā brahmalokādhimuttā.	“These brahmins are devoted to the Brahmā realm.
Yannūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan”ti.	Why don’t I teach him a path to the company of Brahmā?”
“Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi;	“Dhanañjāni, I shall teach you a path to the company of Brahmā.
taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi.	“Yes, sir,” replied Dhanañjāni.
Āyasmā sāriputto etadavoca:	Venerable Sāriputta said this:
“katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo?	“And what is a path to companionship with Brahmā?
Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	Firstly, 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.
Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo.	This is a path to companionship with Brahmā.
Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo”ti.	This is a path to companionship with Brahmā.”
“Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi:	“Well then, Master Sāriputta, in my name bow with your head to the Buddha’s feet. Say to him:
‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno.	‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’”ti.	He bows with his head to your feet.’”
Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi.	Then Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up from his seat and left while there was still more left to do.
Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.	Not long after Sāriputta had departed, Dhanañjāni passed away and was reborn in the Brahmā realm.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti.	“monks, Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, got up from his seat and left while there was still more left to do.”
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta went to the Buddha, bowed, sat down to one side, and said:
“dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno,	“Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
so bhagavato pāde sirasā vandatī”ti.	He bows with his head to your feet.”
“Kiṃ pana tvaṃ, sāriputta, dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti?	“But Sāriputta, after establishing Dhanañjāni in the inferior Brahmā realm, why did you get up from your seat and leave while there was still more left to do?”
“Mayhaṃ kho, bhante, evaṃ ahosi:	“Sir, I thought:
‘ime kho brāhmaṇā brahmalokādhimuttā, yannūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan’”ti.	‘These brahmins are devoted to the Brahmā realm. Why don’t I teach him a path to the company of Brahmā?’”
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti.	“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the Brahmā realm.”

MN 98 Vāseṭṭha

with Vāseṭṭha

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	At one time the Buddha was staying in a forest near Icchānaṅgala.
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ—	Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included
caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.	the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.
Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā udapādi:	Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion:
“kathaṃ, bho, brāhmaṇo hotī”ti?	“How is one a brahmin?”
Bhāradvājo māṇavo evamāha:	Bhāradvāja said this:
“yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena—	“When you’re 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—
ettāvatā kho, bho, brāhmaṇo hotī”ti.	then you’re a brahmin.”
Vāseṭṭho māṇavo evamāha:	Vāseṭṭha said this:
“yato kho, bho, sīlavā ca hoti vattasampanno ca—	“When you’re ethical and accomplished in doing your duties—
ettāvatā kho, bho, brāhmaṇo hotī”ti.	then you’re a brahmin.”
Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.	But neither was able to persuade the other.
Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi:	So Vāseṭṭha said to Bhāradvāja:
“ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“Master Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma.	Come, let’s go to see him and ask him about this matter.
Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
“Evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.	“Yes, sir,” replied Bhāradvāja.
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	So they went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.	When the greetings and polite conversation were over, they sat down to one side,
Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi:	and Vāseṭṭha addressed the Buddha in verse:

(verse)

“Anuññātapaṭiññātā,	“We’re both authorized masters
tevijjā mayamasmubho;	of the three Vedas.
Ahaṃ pokkharasātissa,	I’m a student of Pokkharasāti,
tārukkhassāyaṃ māṇavo.	and he of Tārukkha.
Tevijjānaṃ yadakkhātaṃ,	We’re fully qualified
tatra kevalinosmase;	in all the Vedic experts teach.
Padakasmā veyyākaraṇā,	As philologists and grammarians,
jappe ācariyasādisā;	we match our teachers in recitation.
Tesaṃ no jātivādasmiṃ,	We have a dispute
vivādo atthi gotama.	regarding the question of ancestry.
Jātiyā brāhmaṇo hoti,	For Bhāradvāja says that
bhāradvājo iti bhāsati;	one is a brahmin due to birth,
Ahañca kammunā brūmi,	but I declare it’s because of one’s actions.
evaṃ jānāhi cakkhuma.	Oh seer, know this as our debate.
Te na sakkoma ñāpetuṃ,	Since neither of us was able
aññamaññaṃ mayaṃ ubho;	to convince the other,
Bhavantaṃ puṭṭhumāgamā,	we’ve come to ask you, sir,
sambuddhaṃ iti vissutaṃ.	so renowned as the awakened one.
Candaṃ yathā khayātītaṃ,	As people honor with joined palms
pecca pañjalikā janā;	the moon on the cusp of waxing,
Vandamānā namassanti,	bowing, they revere
lokasmiṃ gotamaṃ.	Gotama in the world.
Cakkhuṃ loke samuppannaṃ,	We ask this of Gotama,
mayaṃ pucchāma gotamaṃ;	the eye arisen in the world:
Jātiyā brāhmaṇo hoti,	is one a brahmin due to birth,
udāhu bhavati kammunā;	or else because of actions?
Ajānataṃ no pabrūhi,	We don’t know, please tell us,
yathā jānemu brāhmaṇan”ti.	so that we can know a brahmin.”
“Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)	“I shall explain to you,” said the Buddha,
Anupubbaṃ yathātathaṃ;	“accurately and in sequence,
Jātivibhaṅgaṃ pāṇānaṃ,	the taxonomy of living creatures,
Aññamaññāhi jātiyo.	for species are indeed diverse.
Tiṇarukkhepi jānātha,	Know the grass and trees,
na cāpi paṭijānare;	though they lack self-awareness.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.
Tato kīṭe paṭaṅge ca,	Next there are bugs and moths,
yāva kunthakipillike;	and so on, to ants and termites.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.
Catuppadepi jānātha,	Know the quadrupeds, too,
khuddake ca mahallake;	both small and large.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.
Pādudarepi jānātha,	Know, too, the long-backed snakes,
urage dīghapiṭṭhike;	crawling on their bellies.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.
Tato macchepi jānātha,	Next know the fish,
udake vārigocare;	whose habitat is the water.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.
Tato pakkhīpi jānātha,	Next know the birds,
pattayāne vihaṅgame;	flying with wings as chariots.
Liṅgaṃ jātimayaṃ tesaṃ,	They’re defined by their birth,
aññamaññā hi jātiyo.	for species are indeed diverse.
Yathā etāsu jātīsu,	While the differences between these species
liṅgaṃ jātimayaṃ puthu;	are defined by their birth,
Evaṃ natthi manussesu,	the differences between humans
liṅgaṃ jātimayaṃ puthu.	are not defined by their birth.
Na kesehi na sīsehi,	Not by hair nor by head,
na kaṇṇehi na akkhīhi;	not by ear nor by eye,
Na mukhena na nāsāya,	not by mouth nor by nose,
na oṭṭhehi bhamūhi vā.	not by lips nor by eyebrow,
Na gīvāya na aṃsehi,	not by shoulder nor by neck,
na udarena na piṭṭhiyā;	not by belly nor by back,
Na soṇiyā na urasā,	not by buttocks nor by breast,
na sambādhe na methune.	not by genitals nor by groin,
Na hatthehi na pādehi,	not by hands nor by feet,
naṅgulīhi nakhehi vā;	not by fingers nor by nails,
Na jaṅghāhi na ūrūhi,	not by knees nor by thighs,
na vaṇṇena sarena vā;	not by color nor by voice:
Liṅgaṃ jātimayaṃ neva,	none of these are defined by birth
yathā aññāsu jātisu.	as it is for other species.
Paccattañca sarīresu,	In individual human bodies
manussesvetaṃ na vijjati;	you can’t find such distinctions.
Vokārañca manussesu,	The distinctions among humans
samaññāya pavuccati.	are spoken of by convention.
Yo hi koci manussesu,	Anyone among humans
gorakkhaṃ upajīvati;	who lives off keeping cattle:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
kassako so na brāhmaṇo.	as a farmer, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
puthusippena jīvati;	who lives off various professions:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
sippiko so na brāhmaṇo.	as a professional, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
vohāraṃ upajīvati;	who lives off trade:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
vāṇijo so na brāhmaṇo.	as a trader, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
parapessena jīvati;	who lives off serving others:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
pessako so na brāhmaṇo.	as an employee, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
adinnaṃ upajīvati;	who lives off stealing:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
coro eso na brāhmaṇo.	as a bandit, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
issatthaṃ upajīvati;	who lives off archery:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
yodhājīvo na brāhmaṇo.	as a soldier, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
porohiccena jīvati;	who lives off priesthood:
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
yājako so na brāhmaṇo.	as a sacrificer, not a brahmin.
Yo hi koci manussesu,	Anyone among humans
gāmaṃ raṭṭhañca bhuñjati;	who taxes village and nation,
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
rājā eso na brāhmaṇo.	as a ruler, not a brahmin.
Na cāhaṃ brāhmaṇaṃ brūmi,	I don’t call someone a brahmin
yonijaṃ mattisambhavaṃ;	after the mother or womb they came from.
Bhovādi nāma so hoti,	If they still have attachments,
sace hoti sakiñcano;	they’re just someone who says ‘sir’.
Akiñcanaṃ anādānaṃ,	One with nothing, by not grasping:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Sabbasaṃyojanaṃ chetvā,	Having cut off all fetters
yo ve na paritassati;	they have no anxiety.
Saṅgātigaṃ visaṃyuttaṃ,	They’ve got over clinging, and are detached:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Chetvā naddhiṃ varattañca,	They’ve cut the strap and harness,
sandānaṃ sahanukkamaṃ;	the reins and bridle too,
Ukkhittapalighaṃ buddhaṃ,	with cross-bar lifted, they’re awakened:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Akkosaṃ vadhabandhañca,	Abuse, murder, abduction:
aduṭṭho yo titikkhati;	they endure these without anger.
Khantībalaṃ balānīkaṃ,	Patience is their powerful army:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Akkodhanaṃ vatavantaṃ,	Not angered or stuck up,
sīlavantaṃ anussadaṃ;	dutiful in precepts and observances,
Dantaṃ antimasārīraṃ,	tamed, bearing their final body:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Vāripokkharapatteva,	Like rain off a lotus leaf,
āraggeriva sāsapo;	like a mustard seed off the point of a pin,
Yo na limpati kāmesu,	sensual pleasures slide off them:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yo dukkhassa pajānāti,	They understand for themselves
idheva khayamattano;	in this life the end of suffering;
Pannabhāraṃ visaṃyuttaṃ,	with burden put down, detached:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Gambhīrapaññaṃ medhāviṃ,	Deep in wisdom, intelligent,
maggāmaggassa kovidaṃ;	expert in the variety of paths;
Uttamatthamanuppattaṃ,	arrived at the highest goal:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Asaṃsaṭṭhaṃ gahaṭṭhehi,	Socializing with neither
anāgārehi cūbhayaṃ;	householders nor the homeless.
Anokasārimappicchaṃ,	A migrant without a shelter, few in wishes:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Nidhāya daṇḍaṃ bhūtesu,	They’ve laid down the rod
tasesu thāvaresu ca;	against creatures firm and frail;
Yo na hanti na ghāteti,	they don’t kill or cause to kill:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Aviruddhaṃ viruddhesu,	Not fighting among those who fight,
attadaṇḍesu nibbutaṃ;	they’re nirvana'd among those who’ve taken up arms.
Sādānesu anādānaṃ,	Not grasping among those who grasp:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yassa rāgo ca doso ca,	They’ve discarded greed and hate,
māno makkho ca ohito;	conceit and denigration,
Sāsaporiva āraggā,	like a mustard seed off the point of a pin:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Akakkasaṃ viññāpaniṃ,	The words they utter
giraṃ saccaṃ udīraye;	are sweet, informative, and true,
Yāya nābhisajje kiñci,	and don’t offend anyone:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yo ca dīghaṃ va rassaṃ vā,	They don’t steal anything in the world,
aṇuṃ thūlaṃ subhāsubhaṃ;	long or short,
Loke adinnaṃ nādeti,	fine or coarse, beautiful or ugly:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Āsā yassa na vijjanti,	They have no hope
asmiṃ loke paramhi ca;	for this world or the next;
Nirāsāsaṃ visaṃyuttaṃ,	free of hope, detached:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yassālayā na vijjanti,	They have no clinging,
aññāya akathaṅkathiṃ;	knowledge has freed them of doubt,
Amatogadhaṃ anuppattaṃ,	they’ve arrived at the culmination of the deathless:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yodhapuññañca pāpañca,	They’ve escaped clinging
ubho saṅgaṃ upaccagā;	to both good and bad deeds;
Asokaṃ virajaṃ suddhaṃ,	sorrowless, stainless, pure:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Candaṃ va vimalaṃ suddhaṃ,	Pure as the spotless moon,
vippasannaṃ anāvilaṃ;	clear and undisturbed,
Nandībhavaparikkhīṇaṃ,	they’ve ended desire to be reborn:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yo imaṃ palipathaṃ duggaṃ,	They’ve got past this grueling swamp
saṃsāraṃ mohamaccagā;	of delusion, transmigration.
Tiṇṇo pāraṅgato jhāyī,	They’ve crossed over to the far shore,
anejo akathaṅkathī;	stilled and free of doubt.
Anupādāya nibbuto,	They’re nirvana'd by not grasping:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yodhakāme pahantvāna,	They’ve given up sensual stimulations,
anāgāro paribbaje;	and have gone forth from lay life;
Kāmabhavaparikkhīṇaṃ,	they’ve ended rebirth in the sensual realm:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yodhataṇhaṃ pahantvāna,	They’ve given up craving,
anāgāro paribbaje;	and have gone forth from lay life;
Taṇhābhavaparikkhīṇaṃ,	they’ve ended craving to be reborn:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Hitvā mānusakaṃ yogaṃ,	They’ve given up human bonds,
dibbaṃ yogaṃ upaccagā;	and gone beyond heavenly bonds;
Sabbayogavisaṃyuttaṃ,	detached from all attachments:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Hitvā ratiñca aratiṃ,	They’ve given up liking and disliking,
sītībhūtaṃ nirūpadhiṃ;	they’re cooled and free of attachments;
Sabbalokābhibhuṃ vīraṃ,	a hero, master of the whole world:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Cutiṃ yo vedi sattānaṃ,	They know the passing away
upapattiñca sabbaso;	and rebirth of all beings;
Asattaṃ sugataṃ buddhaṃ,	unattached, holy, awakened:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yassa gatiṃ na jānanti,	Gods, fairies, and humans
devā gandhabbamānusā;	don’t know their destiny;
Khīṇāsavaṃ arahantaṃ,	the perfected ones with defilements ended:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Yassa pure ca pacchā ca,	They have nothing before or after,
majjhe ca natthi kiñcanaṃ;	or even in between;
Akiñcanaṃ anādānaṃ,	one with nothing, by not grasping:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Usabhaṃ pavaraṃ vīraṃ,	Leader of the herd, excellent hero,
mahesiṃ vijitāvinaṃ;	great hermit and victor;
Anejaṃ nhātakaṃ buddhaṃ,	stilled, washed, awakened:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Pubbenivāsaṃ yo vedi,	They know their past lives,
saggāpāyañca passati;	and see heaven and places of loss,
Atho jātikkhayaṃ patto,	and have attained the end of rebirth:
tamahaṃ brūmi brāhmaṇaṃ.	that’s who I call a brahmin.
Samaññā hesā lokasmiṃ,	For name and clan are assigned
nāmagottaṃ pakappitaṃ;	as mere convention in the world.
Sammuccā samudāgataṃ,	Arising by mutual agreement,
tattha tattha pakappitaṃ.	they’re assigned to each individual.
Dīgharattānusayitaṃ,	For a long time this misconception
diṭṭhigatamajānataṃ;	has prejudiced those who don’t understand.
Ajānantā no pabrunti,	Ignorant, they declare
jātiyā hoti brāhmaṇo.	that one is a brahmin by birth.
Na jaccā brāhmaṇo hoti,	You’re not a brahmin by birth,
na jaccā hoti abrāhmaṇo;	nor by birth a non-brahmin.
Kammunā brāhmaṇo hoti,	You’re a brahmin by your deeds,
kammunā hoti abrāhmaṇo.	and by deeds a non-brahmin.
Kassako kammunā hoti,	You’re a farmer by your deeds,
sippiko hoti kammunā;	by deeds you’re a professional;
Vāṇijo kammunā hoti,	you’re a trader by your deeds,
pessako hoti kammunā.	by deeds are you an employee;
Coropi kammunā hoti,	you’re a bandit by your deeds,
yodhājīvopi kammunā;	by deeds you’re a soldier;
Yājako kammunā hoti,	you’re a sacrificer by your deeds,
rājāpi hoti kammunā.	by deeds you’re a ruler.
Evametaṃ yathābhūtaṃ,	In this way in accord with truth,
kammaṃ passanti paṇḍitā;	the astute regard deeds.
Paṭiccasamuppādadassā,	Seeing dependent origination,
kammavipākakovidā.	they’re expert in deeds and their results.
Kammunā vattati loko,	Deeds make the world go on,
kammunā vattati pajā;	deeds make people go on;
Kammanibandhanā sattā,	sentient beings are bound by deeds,
rathassāṇīva yāyato.	like a moving chariot’s linchpin.
Tapena brahmacariyena,	By austerity and spiritual practice,
saṃyamena damena ca;	by restraint and by taming:
Etena brāhmaṇo hoti,	that’s how to become a brahmin,
etaṃ brāhmaṇamuttamaṃ.	this is the supreme brahmin.
Tīhi vijjāhi sampanno,	Accomplished in the three knowledges,
santo khīṇapunabbhavo;	peaceful, with rebirth ended,
Evaṃ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
brahmā sakko vijānatan”ti.	as Brahmā and Sakka to the wise.”

(conclusion)

Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ:	When he had spoken, Vāseṭṭha and Bhāradvāja said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

MN 99 Subha

with Subha

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena.	Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.
Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca:	Then Subha said to that householder:
“sutaṃ metaṃ, gahapati:	“Householder, I’ve heard that
‘avivittā sāvatthī arahantehī’ti.	Sāvatthī does not lack for perfected ones.
Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā”ti?	What ascetic or brahmin might we pay homage to today?”
“Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Taṃ, bhante, bhagavantaṃ payirupāsassū”ti.	You can pay homage to him.”
Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Acknowledging that householder, Subha went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“brāhmaṇā, bho gotama, evamāhaṃsu:	“Master Gotama, the brahmins say:
‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalan’ti.	‘Laypeople succeed in the procedure of the skillful teaching, not renunciates.’
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Vibhajjavādo kho ahamettha, māṇava;	“On this point, student, I speak after analyzing the question,
nāhamettha ekaṃsavādo.	without making generalizations.
Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi.	I don’t praise wrong practice for either laypeople or renunciates.
Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.	Because of wrong practice, neither laypeople nor renunciates succeed in the procedure of the skillful teaching.
Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi.	I praise right practice for both laypeople and renunciates.
Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.	Because of right practice, both laypeople and renunciates succeed in the procedure of the skillful teaching.”
“Brāhmaṇā, bho gotama, evamāhaṃsu:	“Master Gotama, the brahmins say:
‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti;	‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful.
appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti.	But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’
Idha bhavaṃ gotamo kimāhā”ti.	What do you say about this?”
“Etthāpi kho ahaṃ, māṇava, vibhajjavādo;	“On this point, too, I speak after analyzing the question,
nāhamettha ekaṃsavādo.	without making generalizations.
Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, vipajjamānaṃ appaphalaṃ hoti;	Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful.
atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ, sampajjamānaṃ mahapphalaṃ hoti;	Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.
atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ, vipajjamānaṃ appaphalaṃ hoti;	Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful.
atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.	Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful.
Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti?	And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful?
Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.	Farming.
Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti?	And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful?
Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.	Again, it is farming.
Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti?	And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful?
Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.	Trade.
Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti?	And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful?
Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.	Again, it’s trade.
Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti;	The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful;
evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.
Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti;	but when it succeeds it is very fruitful.
evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.
Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti;	The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful;
evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti.
Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti;	but when it succeeds it is very fruitful.”
evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī”ti.
“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti.	“Master Gotama, the brahmins prescribe five things for making merit and succeeding in the skillful.”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya—
sace te agaru—	“If you don’t mind,
sādhu te pañca dhamme imasmiṃ parisati bhāsassū”ti.	please explain these in this assembly.”
“Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti.	“It’s no trouble when gentlemen such as yourself are sitting here.”
“Tena hi, māṇava, bhāsassū”ti.	“Well, speak then, student.”
“Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	“Master Gotama, truth is the first thing.
Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Austerity is the second thing.
Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Celibacy is the third thing.
Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Recitation is the fourth thing.
Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.	Generosity is the fifth thing.
Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti.	These are the five things that the brahmins prescribe for making merit and succeeding in the skillful.
Idha bhavaṃ gotamo kimāhā”ti?	What do you say about this?”
“Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha:	“Well, student, is there even a single one of the brahmins who says this:
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti?	‘I declare the result of these five things after realizing it with my own insight’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:	“Well, is there even a single teacher of the brahmins, or a teacher’s teacher, or anyone back to the seventh generation of teachers, who says this:
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti?	‘I declare the result of these five things after realizing it with my own insight’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,	“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.
tepi evamāhaṃsu:	Did even they say:
‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’”ti?	‘We declare the result of these five things after realizing it with our own insight’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha:	“So, student, it seems that there is not a single one of the brahmins,
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti;
natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha:	not even anyone back to the seventh generation of teachers,
‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti;
yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.	nor even the ancient hermits of the brahmins
Tepi na evamāhaṃsu:	who says:
‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.	‘We declare the result of these five things after realizing it with our own insight.’
Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā 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, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.	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.”
Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno:	When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying:
“samaṇo gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca:	“The ascetic Gotama will be worsted!” He said to the Buddha:
“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha:	“Master Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:
‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti.	‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones.
Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati.	But their statement turns out to be a joke—mere words, void and hollow.
Kathañhi nāma manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—	For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones?
netaṃ ṭhānaṃ vijjatī’”ti?	That is not possible.’”
“Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī”ti?	“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having comprehended them with his mind?”
“Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī”ti?	“Master Gotama, Pokkharasāti doesn’t even know the mind of his own bonded maid Puṇṇikā, so how could he know all those ascetics and brahmins?”
“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye.	“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.
So evaṃ vadeyya:	They’d say:
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī;	‘There’s no such thing as dark and bright sights, and no-one who sees them.
natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī;	There’s no such thing as blue,
natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī;	yellow,
natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī;	red,
natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī;	magenta,
natthi samavisamaṃ, natthi samavisamassa dassāvī;	even and uneven ground,
natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī;	stars,
natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī.	moon and sun, and no-one who sees these things.
Ahametaṃ na jānāmi, ahametaṃ na passāmi;	I don’t know it or see it,
tasmā taṃ natthī’ti.	therefore it doesn’t exist.’
Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī;	There are such things as dark and bright sights, and one who sees them.
atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī;	There is blue,
atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī;	yellow,
atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī;	red,
atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī;	magenta,
atthi samavisamaṃ, atthi samavisamassa dassāvī;	even and uneven ground,
atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī;	stars,
atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī.	moon and sun, and one who sees these things.
‘Ahametaṃ na jānāmi, ahametaṃ na passāmi;	So it’s not right to say this: ‘I don’t know it or see it,
tasmā taṃ natthī’ti;	therefore it doesn’t exist.’”
na hi so, bho gotama, sammā vadamāno vadeyyā”ti.
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko.	“In the same way, Pokkharasāti is blind and sightless.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati.	It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Taṃ kiṃ maññasi, māṇava,	What do you think, student?
ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ—	There are well-to-do brahmins of Kosala such as
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṃ seyyo, yaṃ vā te sammuccā vācaṃ bhāseyyuṃ yaṃ vā asammuccā”ti?	the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with accepted usage?”
“Sammuccā, bho gotama”.	“That it agrees, Master Gotama.”
“Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā”ti?	“What’s better for them: that their speech is thoughtful or thoughtless?”
“Mantā, bho gotama”.	“That it is thoughtful.”
“Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā”ti?	“What’s better for them: that their speech follows reflection or is unreflective?”
“Paṭisaṅkhāya, bho gotama”.	“That it follows reflection.”
“Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhitan”ti?	“What’s better for them: that their speech is beneficial or worthless?”
“Atthasaṃhitaṃ, bho gotama”.	“That it’s beneficial.”
“Taṃ kiṃ maññasi, māṇava,	“What do you think, student?
yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?	If this is so, does Pokkharasāti’s speech agree or disagree with accepted usage?”
“Asammuccā, bho gotama”.	“It disagrees, Master Gotama.”
“Mantā vācā bhāsitā amantā vā”ti?	“Is it thoughtful or thoughtless?”
“Amantā, bho gotama”.	“Thoughtless.”
“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti?	“Is it reflective or unreflective?”
“Appaṭisaṅkhāya, bho gotama”.	“Unreflective.”
“Atthasaṃhitā vācā bhāsitā anatthasaṃhitā”ti?	“Is it beneficial or worthless?”
“Anatthasaṃhitā, bho gotama”.	“Worthless.”
“Pañca kho ime, māṇava, nīvaraṇā.	“Student, there are these five hindrances.
Katame pañca?	What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ—	The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, māṇava, pañca nīvaraṇā.	These are the five hindrances.
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.	Pokkharasāti is caged, trapped, covered, and engulfed by these five hindrances.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati.	It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Pañca kho ime, māṇava, kāmaguṇā.	There are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā;	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	There are sounds known by the ear …
ghānaviññeyyā gandhā …	smells known by the nose …
jivhā viññeyyā rasā …	tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, māṇava, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati.	Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
So vata uttari manussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti—netaṃ ṭhānaṃ vijjati.	It’s not possible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.
Taṃ kiṃ maññasi, māṇava,	What do you think, student?
yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?	Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”
“Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti.	“If it were possible for a fire to burn without depending on grass and logs as fuel, that would have better flames, color, and radiance.”
“Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā.	“But it isn’t possible, except by psychic power.
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca.	Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.	Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi?	And what is rapture that’s apart from sensual pleasures and unskillful qualities?
Idha, māṇava, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.	This is rapture that’s apart from sensual pleasures and unskillful qualities.
Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, 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.
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.	This too is rapture that’s apart from sensual pleasures and unskillful qualities.
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti?	Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?”
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.	“Generosity.”
“Taṃ kiṃ maññasi, māṇava,	“What do you think, student?
idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa.	Suppose a brahmin was setting up a big sacrifice.
Atha dve brāhmaṇā āgaccheyyuṃ:	Then two brahmins came along,
‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti.	thinking to participate.
Tatrekassa brāhmaṇassa evamassa:	Then one of those brahmins thought:
‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti.	‘Oh, I hope that I alone get the best seat, the best drink, and the best alms-food in the refectory, not some other brahmin.’
Ṭhānaṃ kho panetaṃ, māṇava, vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ.	But it’s possible that some other brahmin gets the best seat, the best drink, and the best alms-food in the refectory.
‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti—	Thinking, ‘Some other brahmin has got the best seat, the best drink, the best alms-food,’
iti so kupito hoti anattamano.	they get angry and bitter.
Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī”ti?	What do the brahmins say is the result of this?”
“Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti:	“Master Gotama, brahmins don’t give gifts so that
‘iminā paro kupito hotu anattamano’ti.	others will get angry and upset.
Atha khvettha brāhmaṇā anukampājātikaṃyeva dānaṃ dentī”ti.	Rather, they give only out of compassion.”
“Evaṃ sante kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti—	“In that case, isn’t compassion a sixth ground for making merit?”
yadidaṃ anukampājātikan”ti.
“Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti—	“In that case, compassion is a sixth ground for making merit.”
yadidaṃ anukampājātikan”ti.
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi—	“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them:
gahaṭṭhesu vā pabbajitesu vā”ti?	among laypeople or renunciates?”
“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu.	“Mostly among renunciates, and less so among lay people.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti;	For a lay person has many requirements, duties, issues, and undertakings, and they can’t always tell the truth,
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti …	practice austerities,
brahmacārī hoti …	be celibate,
sajjhāyabahulo hoti …	do lots of recitation,
cāgabahulo hoti;	or be very generous.
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti …	But a renunciate has few requirements, duties, issues, and undertakings, and they can always tell the truth, practice austerities,
brahmacārī hoti …	be celibate,
sajjhāyabahulo hoti …	do lots of recitation,
cāgabahulo hoti.	and be very generous.
Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū”ti.	Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.”
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi—	“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya.	developing a mind free of enmity and ill will.
Idha, māṇava, bhikkhu saccavādī hoti.	Take a monk who speaks the truth.
So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	Thinking, ‘I’m truthful,’ they find joy in the meaning and the teaching, and find joy connected with the teaching.
Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi—	And I say that joy connected with the skillful is a prerequisite of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya.	developing a mind free of enmity and ill will.
Idha, māṇava, bhikkhu tapassī hoti … pe …	Take a monk who practices austerities …
brahmacārī hoti … pe …	is celibate …
sajjhāyabahulo hoti … pe …	does lots of recitation …
cāgabahulo hoti.	and is very generous.
So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.	Thinking, ‘I’m very generous,’ they find joy in the meaning and the teaching, and find joy connected with the teaching.
Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi—	And I say that joy connected with the skillful is a prerequisite of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya.	developing a mind free of enmity and ill will.
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi—	I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.	developing a mind free of enmity and ill will.”
Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When he had spoken, Subha said to him:
“sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’”ti.	the ascetic Gotama knows a path to companionship with Brahmā.”
“Taṃ kiṃ maññasi, māṇava,	“What do you think, student?
āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?	Is the village of Naḷakāra nearby?”
“Evaṃ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti.	“Yes it is, sir.”
“Taṃ, kiṃ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho;	“What do you think, student? Suppose a person was born and raised in Naḷakāra.
tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ naḷakāragāmassa maggaṃ puccheyyuṃ;	And as soon as they left the town some people asked them for the road to Naḷakāra.
siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti?	Would they be slow or hesitant to answer?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.
“Taṃ kissa hetu”?	Why is that?
“Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti.	Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.”
“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā.	“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.
Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī”ti.	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.”
“Sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti.	the ascetic Gotama teaches a path to companionship with Brahmā.
Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti.	Please teach me that path.”
“Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	“Well then, student, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.	“Yes, sir,” replied Subha.
Bhagavā etadavoca:	The Buddha said this:
“Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo?	“And what is a path to companionship with Brahmā?
Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	Firstly, 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.
Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	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.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, 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.
Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo.	This is a path to companionship with Brahmā.
“Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	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.
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, māṇava … pe … evaṃ bhāvitāya kho, māṇava, 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.
Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo”ti.	This too is a path to companionship with Brahmā.”
Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When he had spoken, Subha said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Handa ca dāni mayaṃ, bho gotama, gacchāma;	Well, now, Master Gotama, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, māṇava, kālaṃ maññasī”ti.	“Please, student, go at your convenience.”
Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	And then Subha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa.	Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.
Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ.	He saw the student Subha coming off in the distance,
Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca:	and said to him:
“handa kuto nu bhavaṃ bhāradvājo āgacchati divā divassā”ti?	“So, Master Bharadvāja, where are you coming from in the middle of the day?”
“Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.	“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”
“Taṃ kiṃ maññasi, bhavaṃ bhāradvājo samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti”?	“What do you think of the ascetic Gotama’s proficiency in wisdom? Do you think he’s astute?”
“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi?	“My good man, who am I to judge the ascetic Gotama’s competence in wisdom?
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.	You’d really have to be on the same level to judge his competence in wisdom.”
“Uḷārāya khalu bhavaṃ bhāradvājo samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.	“Master Bharadvāja praises the ascetic Gotama with lofty praise indeed.”
“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?	“Who am I to praise the ascetic Gotama?
Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ.	He is praised by the praised as the best of gods and humans.
Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya;	The five things that the brahmins prescribe for making merit and succeeding in the skillful
cittassete samaṇo gotamo parikkhāre vadeti—	he says are prerequisites of the mind for
yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.	developing a mind free of enmity and ill will.”
Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi:	When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa	“King Pasenadi of Kosala is lucky, so very lucky
yassa vijite tathāgato viharati arahaṃ sammāsambuddho”ti.	that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!”

MN 100 Saṅgārava

with Saṅgārava

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṃghena saddhiṃ.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks.
Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṃghe ca.	Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha.
Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṃ udānaṃ udānesi:	Once, she tripped and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!”
Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.	Now at that time the brahmin student Saṅgārava was residing in Caṇḍalakappa. He was young, just tonsured; he was sixteen years old. He 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.
Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṃ vācaṃ bhāsamānāya.	Hearing Dhanañjānī’s exclamation,
Sutvā dhanañjāniṃ brāhmaṇiṃ etadavoca:	he said to her:
“avabhūtāva ayaṃ dhanañjānī brāhmaṇī, parabhūtāva ayaṃ dhanañjānī brāhmaṇī, vijjamānānaṃ tevijjānaṃ brāhmaṇānaṃ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsissatī”ti.	“The brahmin lady named Dhanañjānī is a disgrace! Though brahmins who are expert in the three Vedas are found, she praises that shaveling, that fake ascetic.”
“Na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi.	“But my little dear, you don’t understand the Buddha’s ethics and wisdom.
Sace tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jāneyyāsi, na tvaṃ, tāta bhadramukha, taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī”ti.	If you did, you’d never think of abusing or insulting him.”
“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṃ anuppatto hoti atha me āroceyyāsī”ti.	“Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.”
“Evaṃ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.	“I will, dear,” she replied.
Atha kho bhagavā kosalesu anupubbena cārikaṃ caramāno yena cañcalikappaṃ tadavasari.	And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa,
Tatra sudaṃ bhagavā cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane.	where he stayed in the mango grove of the Todeyya brahmins.
Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane”ti.	Dhanañjānī heard that he had arrived.
Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṃ māṇavaṃ etadavoca:	So she went to Saṅgārava and told him, adding:
“ayaṃ, tāta bhadramukha, so bhagavā cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane.
Yassadāni, tāta bhadramukha, kālaṃ maññasī”ti.	“Please, my little dear, go at your convenience.”
“Evaṃ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	“Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo māṇavo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti.	“Master Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life.
Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo”ti?	Where do you stand regarding these?”
“Diṭṭhadhammābhiññāvosānapāramippattānaṃ, ādibrahmacariyaṃ paṭijānantānampi kho ahaṃ, bhāradvāja, vemattaṃ vadāmi.	“I say there is a diversity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life.
Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā.	There are some ascetics and brahmins who are oral transmitters.
Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti;	Through oral transmission they claim to have mastered the fundamentals of the spiritual life.
seyyathāpi brāhmaṇā tevijjā.	For example, the brahmins who are experts in the three Vedas.
Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṃ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti;	There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life.
seyyathāpi takkī vīmaṃsī.	For example, those who rely on logic and inquiry.
Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti.	There are some ascetics and brahmins who, having directly known for themselves the principle regarding teachings not learned before from another, claim to have mastered the fundamentals of the spiritual life.
Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi.	I am one of those.
Tadamināpetaṃ, bhāradvāja, pariyāyena veditabbaṃ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi.	And here’s a way to understand that I am one of them.
Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:	Before my awakening—when I was still unawakened but intent on awakening—I thought:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So kho ahaṃ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So evaṃ pabbajito samāno kiṅkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him:
‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’
Evaṃ vutte, bhāradvāja, āḷāro kālāmo maṃ etadavoca:	Āḷāra Kālāma replied:
‘viharatāyasmā.	‘Stay, venerable.
Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’
So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.
So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;	‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”
addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.	Surely he meditates knowing and seeing this teaching.’
Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’
Evaṃ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi.	When I said this, he declared the dimension of nothingness.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;	‘It’s not just Āḷāra Kālāma who has faith,
na kho āḷārasseva kālāmassa atthi vīriyaṃ … pe …	energy,
sati …	remembering,
samādhi …	undistractible-lucidity,
paññā, mayhampatthi paññā.	and wisdom; I too have these things.
Yannūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’
So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.
Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ:	So I approached Āḷāra Kālāma and said to him:
‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare it having achieved it?’
‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.	‘I have, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi;	So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.
yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi.	The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.
Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi.	So the teaching that I know, you know, and the teaching you know, I know.
Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ.	I am like you and you are like me.
Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti.	Come now, reverend! We should both lead this community together.’
Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the dimension of nothingness.’
So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him:
‘icchāmahaṃ, āvuso, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti.	‘Reverend, I wish to live the spiritual life in this teaching and training.’
Evaṃ vutte, bhāradvāja, udako rāmaputto maṃ etadavoca:	Uddaka replied:
‘viharatāyasmā.	‘Stay, venerable.
Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti.	This teaching is such that a sensible person can soon realize their own teacher’s doctrine with their own insight and live having achieved it.’
So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ.	I quickly memorized that teaching.
So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.	So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;	‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”
addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.	Surely he meditated knowing and seeing this teaching.’
Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?	‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’
Evaṃ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi.	When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;	‘It’s not just Rāma who had faith,
na kho rāmasseva ahosi vīriyaṃ … pe …	energy,
sati …	remembering,
samādhi …	undistractible-lucidity,
paññā, mayhampatthi paññā.	and wisdom; I too have these things.
Yannūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.	Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’
So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.	I quickly realized that teaching with my own insight, and lived having achieved it.
Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ:	So I approached Uddaka, son of Rāma, and said to him:
‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?	‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared it having achieved it?’
‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.	‘He had, reverend.’
‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.	‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
‘Lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma.	to see a venerable such as yourself as one of our spiritual companions!
Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi;	So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and live having achieved it.
yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi.	The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.
Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi.	So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.
Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi.	Rāma was like you and you are like Rāma.
Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti.	Come now, reverend! You should lead this community.’
Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi.	And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.	‘This teaching doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in dimension of neither perception nor non-perception.’
So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.	Realizing that this teaching was inadequate, I left disappointed.
So kho ahaṃ, bhāradvāja, kiṅkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ.	I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.
Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ.	There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.	‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.
Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti.	This is good enough for a respectable person who wishes to put forth effort in meditation.’
So kho ahaṃ, bhāradvāja, tattheva nisīdiṃ:	So I sat down right there, thinking:
‘alamidaṃ padhānāyā’ti.	‘This is good enough for meditation.’
Apissu maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.
Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying in water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, bhāradvāja,	What do you think, Bhāradvāja?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Taṃ kissa hetu?	Why is that?
Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ;	Because it’s a green, sappy log, and it’s lying in the water.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.	That person will eventually get weary and frustrated.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.
Ayaṃ kho maṃ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the first example that occurred to me.
Aparāpi kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a second example occurred to me.
Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a green, sappy log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, bhāradvāja,	What do you think, Bhāradvāja?
api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti?	By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Taṃ kissa hetu?	Why is that?
Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ;	Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.
Ayaṃ kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the second example that occurred to me.
Aparāpi kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	Then a third example occurred to me.
Seyyathāpi, bhāradvāja, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ.	Suppose there was a dried up, withered log, and it was lying on dry land far from the water.
Atha puriso āgaccheyya uttarāraṇiṃ ādāya:	Then a person comes along with a drill-stick, thinking
‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti.	to light a fire and produce heat.
Taṃ kiṃ maññasi, bhāradvāja,	What do you think, Bhāradvāja?
api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”
“Evaṃ, bho gotama.	“Yes, Master Gotama.
Taṃ kissa hetu?	Why is that?
Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti.	Because it’s a dried up, withered log, and it’s lying on dry land far from water.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.	“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, stupefaction, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.
Ayaṃ kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.	This was the third example that occurred to me.
Imā kho maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.	These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti.	‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’
So kho ahaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.	So that’s what I did,
Tassa mayhaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	until sweat ran from my armpits.
Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;	It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.
evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.	In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.
Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I practice the breathless jhāna?’
So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.	But then winds came out my ears making a loud noise,
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;	like the puffing of a blacksmith’s bellows.
evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti.
Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.	But then strong winds ground my head,
Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya;	like a strong man was drilling into my head with a sharp point.
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.	But then I got a severe headache,
Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya;	like a strong man was tightening a tough leather strap around my head.
evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.	But then strong winds carved up my belly,
Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya;	like an expert butcher or their apprentice was slicing my belly open with a meat cleaver.
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti.
Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti.	‘Why don’t I keep practicing the breathless jhāna?’
So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ.	So I cut off my breathing through my mouth and nose.
Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.	But then there was an intense burning in my body,
Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ;	like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti.
Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.	My energy was roused up and unflagging, and my remembering was established and lucid, but my body was disturbed, not pacified, because I’d pushed too hard with that painful striving.
Apissu maṃ, bhāradvāja, devatā disvā evamāhaṃsu:	Then some deities saw me and said:
‘kālaṅkato samaṇo gotamo’ti.	‘The ascetic Gotama is dead.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, api ca kālaṃ karotī’ti.	‘He’s not dead, but he’s dying.’
Ekaccā devatā evamāhaṃsu:	Others said:
‘na kālaṅkato samaṇo gotamo, nāpi kālaṃ karoti;	‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’
arahaṃ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti.	‘Why don’t I practice completely cutting off food?’
Atha kho maṃ, bhāradvāja, devatā upasaṅkamitvā etadavocuṃ:	But deities came to me and said:
‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji.	‘Good sir, don’t practice totally cutting off food.
Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma.	If you do, we’ll infuse divine nectar into your pores and you will live on that.’
Tāya tvaṃ yāpessasī’ti.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ.	‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’
Taṃ mamassa musā’ti.
So kho ahaṃ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.	So I dismissed those deities, saying, ‘There’s no need.’
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘yannūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti.	‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chick peas, or green gram.’
So kho ahaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ.	So that’s what I did,
Tassa mayhaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti.	until my body became extremely emaciated.
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.	Due to eating so little, my limbs became like the joints of an eighty year old or a corpse,
Seyyathāpi nāma oṭṭhapadaṃ; evamevassu me ānisadaṃ hoti tāyevappāhāratāya;	my bottom became like a camel’s hoof,
seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.	my vertebrae stuck out like beads on a string,
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.	and my ribs were as gaunt as the broken-down rafters on an old barn.
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.	Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.	Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.
So kho ahaṃ, bhāradvāja, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya.	Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
So kho ahaṃ, bhāradvāja, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.	Due to eating so little, when I tried to urinate or defecate I fell face down right there.
So kho ahaṃ, bhāradvāja, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.	Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
Apissu maṃ, bhāradvāja, manussā disvā evamāhaṃsu: ‘kāḷo samaṇo gotamo’ti.	Then some people saw me and said: ‘The ascetic Gotama is black.’
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.	Some said: ‘He’s not black, he’s brown.’
Ekacce manussā evamāhaṃsu: ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti;	Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’
yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.	That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo;	‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo;
yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo.
Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ.	But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.
Siyā nu kho añño maggo bodhāyā’ti?	Could there be another path to awakening?’
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā.	‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Siyā nu kho eso maggo bodhāyā’ti?	Could that be the path to awakening?’
Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi:	Stemming from that memory came the realization:
‘eseva maggo bodhāyā’ti.	‘That is the path to awakening!’
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti?	‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.	‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’
Tassa mayhaṃ, bhāradvāja, etadahosi:	Then it occurred to me:
‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena.	‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’
Yannūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti.
So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ.	So I ate some solid food.
Tena kho pana maṃ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:	Now at that time the five monks were attending on me, thinking:
‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti.	‘The ascetic Gotama will tell us of any truth that he realizes.’
Yato kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu:	But when I ate some solid food, they left disappointed in me, saying:
‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.	‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’
So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna …
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja vihāsiṃ.	fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected many 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. And so I recollected my many kinds of past lives, with features and details.
Ayaṃ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,	This was the first knowledge, which I achieved in the first watch of the night.
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi … pe …	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds …
ayaṃ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā	This was the second knowledge, which I achieved in the middle watch of the night.
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘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’.
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I 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.’
Ayaṃ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā	This was the third knowledge, which I achieved in the last watch of the night.
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.”
Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca:	When he had spoken, Saṅgārava said to the Buddha:
“aṭṭhitavataṃ bhoto gotamassa padhānaṃ ahosi, sappurisavataṃ bhoto gotamassa padhānaṃ ahosi;	“Master Gotama’s effort was steadfast and appropriate for a good person,
yathā taṃ arahato sammāsambuddhassa.	since he is a perfected one, a fully awakened Buddha.
Kiṃ nu kho, bho gotama, atthi devā”ti?	But Master Gotama, do gods absolutely exist?”
“Ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ—	“I’ve understood the existence of gods in terms of causes.”
adhidevā”ti.
“Kiṃ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ adhidevā’ti vadesi.	“But Master Gotama, when asked ‘Do gods exist?’ why did you say that you have understood the existence of gods in terms of causes?
Nanu, bho gotama, evaṃ sante tucchā musā hotī”ti?	If that’s the case, isn’t it a baseless lie?”
“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya;	“When asked ‘Do gods exist’, whether you reply ‘Gods exist’ or ‘I’ve understood it in terms of causes’
atha khvettha viññunā purisena ekaṃsena niṭṭhaṃ gantabbaṃ yadidaṃ:	a sensible person would come to the definite conclusion that
‘atthi devā’”ti.	gods exist.”
“Kissa pana me bhavaṃ gotamo ādikeneva na byākāsī”ti?	“But why didn’t you say that in the first place?”
“Uccena sammataṃ kho etaṃ, bhāradvāja, lokasmiṃ yadidaṃ:	“It’s widely agreed in the world that
‘atthi devā’”ti.	gods exist.”
Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca:	When he had spoken, Saṅgārava said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

101 – MN 101 Devadaha: at Devadaha

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo.	At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.

101.1 - (Buddha explains to monks Jains’ wrong view on karma)

Bhagavā etadavoca:	The Buddha said this:
“santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“monks, there are some ascetics and brahmins who have this doctrine and view:
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.	‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;	So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future.
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti.	With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.’
Evaṃvādino, bhikkhave, nigaṇṭhā.	Such is the doctrine of the Jain ascetics.

101.2 - (Buddha confirms by questioning Jains)

Evaṃvādāhaṃ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi:	I’ve gone up to the Jain ascetics who say this and said:
‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino—	‘Is it really true that this is the venerables’ view?’
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti?
Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	They admitted that it is.
Tyāhaṃ evaṃ vadāmi:	I said to them:
‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know
ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti?	for sure that you existed in the past, and it is not the case that you didn’t exist?’
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti?	for sure that you did bad deeds in the past?’
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti?	that you did such and such bad deeds?’
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti?	that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha—	‘But reverends, do you know
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti?	about giving up unskillful Dharmas in the present life and gaining skillful Dharmas?’
‘No hidaṃ, āvuso’.	‘No we don’t, reverend.’
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—	‘So it seems that you don’t know any of these things.
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya:	In that case, it’s not appropriate for the Jain venerables to declare this.
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—	Now, supposing you did know these things.
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya:	In that case, it would be appropriate for the Jain venerables to declare this.
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

101.3 - (simile of pain from process removing arrow)

Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena;	Suppose a man was struck by an arrow thickly smeared with poison,
so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya;	The surgeon would cut open the wound with a scalpel,
so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.
Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya;	They’d probe for the arrow,
so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.
Tassa so bhisakko sallakatto sallaṃ abbuheyya;	They’d extract the arrow,
so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.
Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya;	They’d apply cauterizing medicine to the wound,
so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.	causing painful feelings, sharp and severe.
So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo.	After some time that wound would be healed and the skin regrown. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.
Tassa evamassa:	They’d think:
“ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena.	“Earlier I was struck by an arrow thickly smeared with poison,
Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.	causing painful feelings, sharp and severe.
Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ.	My friends and colleagues, relatives and kin got a field surgeon to treat me.
Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti;	At each step, the treatment was painful.
sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Tassa me so bhisakko sallakatto esaniyā sallaṃ esi;
so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Tassa me so bhisakko sallakatto sallaṃ abbuhi;
sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi;
sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ.
Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo”ti.	But these days that wound is healed and the skin regrown. I’m healthy, happy, autonomous, my own master, able to go where I want.”

101.4 - (Buddha reiterates same points as before simile)

Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha—	In the same way, reverends, if you knew about these things,
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya:	it would be appropriate for the Jain venerables to declare this.
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—	But since you don’t know any of these things,
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha—
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha—
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha—
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha—
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ;
tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya:	it’s not appropriate for the Jain venerables to declare this.’
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti.

101.5 - (Jain leader Nāṭaputta claims to be all-knowing continuously every moment)

Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ:	When I said this, those Jain ascetics said to me:
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti.	‘Reverend, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
“Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan”ti.	“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”
So evamāha:	He says:
“atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha,	“O reverend Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities.
yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ.	And when you refrain from such deeds in the present by way of body, speech, and mind, you’re not doing any bad deeds for the future.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;	So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future.
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.	With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.”
Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā’ti.	We approve and accept this, and we are satisfied with it.’

101.6 - (five things can be seen to turn out in two different ways)

Evaṃ vutte, ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ:	When they said this, I said to them:
‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā.	‘These five things can be seen to turn out in two different ways.
Katame pañca?	What five?
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—	justifiable-trust, personal preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration.
ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā.	These are the five things that can be seen to turn out in two different ways.
Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.	In this case, what justifiable-trust in your teacher do you have when it comes to the past? What personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?’
Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.	When I said this, I did not see any legitimate defense of their doctrine from the Jains.

101.7 - (Buddha asks Jains more question to show fallacy of their karma)

Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi:	Furthermore, I said to those Jain ascetics:
‘taṃ kiṃ maññatha, āvuso nigaṇṭhā.	‘What do you think, reverends?
Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	At a time of intense exertion and striving do you experience painful, intense, severe, acute feelings due to overexertion?
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?	Whereas at a time without intense exertion and striving do you not experience painful, intense, severe, acute feelings due to overexertion?’
‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;	‘Reverend Gotama, at a time of intense exertion we experience painful, intense feelings due to overexertion,
yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.	not without intense exertion.’
‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	‘So it seems that only at a time of intense exertion do you experience painful, intense feelings due to overexertion,
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.	not without intense exertion.
Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya:	In that case, it’s not appropriate for the Jain venerables to declare:
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.	“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	If at a time of intense exertion you did not experience painful, intense feelings due to overexertion,
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	and if without intense exertion you did experience such feelings,
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya:	it would be appropriate for the Jain venerables to declare this.
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.
Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;	But since this is not the case,
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:	aren’t you experiencing painful, intense feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu.	“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo;
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti.
Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.	When I said this, I did not see any legitimate defense of their doctrine from the Jains.
Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi:	Furthermore, I said to those Jain ascetics:
‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced in lives to come, can exertion make it be experienced in this life?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced when fully ripened, can exertion make it be experienced when not fully ripened?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced when not fully ripened, can exertion make it be experienced when fully ripened?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced strongly, can exertion make it be experienced weakly?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is to be experienced weakly, can exertion make it be experienced strongly?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti?	‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’
‘No hidaṃ, āvuso’.	‘No, reverend.’
‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti?	‘But if a deed is not to be experienced, can exertion make it be experienced?’
‘No hidaṃ, āvuso’.	‘No, reverend.’

(…)

‘Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ;	‘So it seems that exertion cannot change the way deeds are experienced in any of these ways.
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ’.	This being so, your exertion and striving are fruitless.’

101.8 - (Jain ascetics deserve rebuke and criticism on ten legitimate grounds)

Evaṃvādī, bhikkhave, nigaṇṭhā.	Such is the doctrine of the Jain ascetics.
Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.	Saying this, the Jain ascetics deserve rebuke and criticism on ten legitimate grounds.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of past deeds,
addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains have done bad deeds in the past, since they now experience such intense pain.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the Lord God’s creation,
addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains were created by a bad God, since they now experience such intense pain.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of circumstance and nature,
addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains arise from bad circumstances, since they now experience such intense pain.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the class of rebirth,
addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains have been reborn in a bad class, since they now experience such intense pain.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of exertion in the present,
addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.	clearly the Jains exert themselves badly in the present, since they now experience such intense pain.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,
no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or the Lord God’s creation,
no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or circumstance and nature,
no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or class of rebirth,
no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā;	or exertion in the present.
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā.
Evaṃvādī, bhikkhave, nigaṇṭhā.	Such is the doctrine of the Jain ascetics.
Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.	The Jain ascetics who say this deserve rebuke and criticism on these ten legitimate grounds.
Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.	That’s how exertion and striving is fruitless.

101.9 - (Equanimous-observation And how is exertion and striving fruitful?)

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ?	And how is exertion and striving fruitful?
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti.	It’s when a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure.
So evaṃ pajānāti:	They understand:
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti.	‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimous-observation I become dispassionate towards this other source of suffering.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati.	So they either actively strive or develop equanimous-observation as appropriate.
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti.
Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti—	Through active striving they become dispassionate towards that specific source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti—	Through developing equanimous-observation they become dispassionate towards that other source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.

101.10 - (simile of man jealous from pretty woman)

Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.	Suppose a man is infatuated with a woman, full of intense desire and lust.
So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ.	Then he sees her standing together with another man, chatting, giggling, and laughing.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti?	Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”
“Evaṃ, bhante”.	“Yes, sir.
“Taṃ kissa hetu”?	Why is that?
“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.	Because that man is infatuated with that woman, full of intense desire and lust.”
Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti.
“Atha kho, bhikkhave, tassa purisassa evamassa:	“Then that man might think:
‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.	‘I’m infatuated with that woman, full of intense desire and lust.
Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā.	When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.
Yannūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyyan’ti.	Why don’t I give up that desire and lust for that woman?’
So yo amussā itthiyā chandarāgo taṃ pajaheyya.	So that’s what he did.
So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ.	Some time later he sees her again standing together with another man, chatting, giggling, and laughing.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti?	Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amu hi, bhante, puriso amussā itthiyā virāgo.	Because he no longer desires that woman.”
Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti.

(reiterate part before simile)

“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti.	“In the same way, a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure.
So evaṃ pajānāti:	They understand:
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti.	‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimous-observation I become dispassionate towards this other source of suffering.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati;	So they either actively strive or develop equanimous-observation as appropriate.
yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti.
Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti—	Through active striving they become dispassionate towards that specific source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti—	Through developing equanimous-observation they become dispassionate towards that other source of suffering,
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.	and so that suffering is worn away.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That’s how exertion and striving is fruitful.

101.11 - (right effort that’s painful only done as much as necessary)

Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati:	Furthermore, a monk reflects:
‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	‘When I live as I please, unskillful Dharmas grow and skillful Dharmas decline.
dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	But when I strive painfully, unskillful Dharmas decline and skillful Dharmas grow.
Yannūnāhaṃ dukkhāya attānaṃ padaheyyan’ti.	Why don’t I strive painfully?’
So dukkhāya attānaṃ padahati.	So that’s what they do,
Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.	and as they do so unskillful Dharmas decline and skillful Dharmas grow.
So na aparena samayena dukkhāya attānaṃ padahati.	After some time, they no longer strive painfully.
Taṃ kissa hetu?	Why is that?
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti.	Because they have accomplished the goal for which they strived painfully.
Tasmā na aparena samayena dukkhāya attānaṃ padahati.

(simile of heating arrow)

Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ.	Suppose an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use.
Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ.	After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use.
Taṃ kissa hetu?	Why is that?
Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti.	Because they have accomplished the goal for which they heated it.
Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ.
Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati:	In the same way, a monk reflects:
‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	‘When I live as I please, unskillful Dharmas grow and skillful Dharmas decline.
dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	But when I strive painfully, unskillful Dharmas decline and skillful Dharmas grow.
Yannūnāhaṃ dukkhāya attānaṃ padaheyyan’ti.	Why don’t I strive painfully?’ …
So dukkhāya attānaṃ padahati.
Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
So na aparena samayena dukkhāya attānaṃ padahati.
Taṃ kissa hetu?
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti.
Tasmā na aparena samayena dukkhāya attānaṃ padahati.	After some time, they no longer strive painfully.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.

101.12 - (gradual training culminating in 3 higher knowledges)

Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	Furthermore, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain justifiable-trust in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.	They avoid injuring plants and seeds.
Ekabhattiko hoti rattūparato virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti.	They avoid dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti.	They avoid high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They avoid receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.	chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They avoid running errands and messages;
Kayavikkayā paṭivirato hoti.	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.	They’re 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.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … 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 your 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.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, 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.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
Puna caparaṃ, bhikkhave, 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, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo 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.	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.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.	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 understood 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.
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.	That too is how exertion and striving is fruitful.
Evaṃvādī, bhikkhave, tathāgatā.	Such is the doctrine of the Realized One.
Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.	Saying this, the Realized One deserves praise on ten legitimate grounds.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of past deeds,
addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the Lord God’s creation,
addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of circumstance and nature,
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of the class of rebirth,
addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti;	If sentient beings experience pleasure and pain because of exertion in the present,
addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.	clearly the Realized One exerts himself well in the present, since he now experiences such undefiled pleasure.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds,
no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	or the Lord God’s creation,
no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	or circumstance and nature,
no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;	or class of rebirth,
no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato;
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato.	or exertion in the present.
Evaṃvādī, bhikkhave, tathāgatā.	Such is the doctrine of the Realized One.
Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī”ti.	Saying this, the Realized One deserves praise on these ten legitimate grounds.”
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⏹️)

MN 102 Pañcattaya

The Five and Three

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti.	“monks, there are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future.
‘Saññī attā hoti arogo paraṃ maraṇā’ti—	Some propose this: ‘The self is percipient and is sound after death.’
ittheke abhivadanti;
‘asaññī attā hoti arogo paraṃ maraṇā’ti—	Some propose this: ‘The self is non-percipient and is sound after death.’
ittheke abhivadanti;
‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti—	Some propose this: ‘The self is neither percipient nor non-percipient and is sound after death.’
ittheke abhivadanti;
sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti.	But some assert the annihilation, eradication, and obliteration of an existing being, while others propose nirvana in the present life.
Iti santaṃ vā attānaṃ paññapenti arogaṃ paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti.	Thus they assert an existent self that is sound after death; or they assert the annihilation of an existing being; or they propose nirvana in the present life.
Iti imāni pañca hutvā tīṇi honti, tīṇi hutvā pañca honti—	In this way five become three, and three become five.
ayamuddeso pañcattayassa.	This is the passage for recitation of the five and three.

(all kinds of wrong views)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ.	Now, the ascetics and brahmins who assert a self that is percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception. Or some among those who go beyond this propose universal consciousness, limitless and imperturbable.
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati—	There are ascetics and brahmins who assert a self that is percipient and sound after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless. Or they describe it as of unified perception, or of diverse perception, or of limited perception, or of limitless perception.
yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ.
‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ.	Or some, aware that ‘there is nothing at all’, propose the dimension of nothingness, limitless and imperturbable. They declare that this is the purest, highest, best, and supreme of all those perceptions, whether of form or of formlessness or of unity or of diversity.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding thus and seeing the escape from it, the Realized One has gone beyond all that.

(all kinds of wrong views)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā.	Now, the ascetics and brahmins who assert a self that is non-percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti.	So they reject those who assert a self that is percipient and sound after death.
Taṃ kissa hetu?	Why is that?
Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: ‘asaññan’ti.	Because they believe that perception is a disease, a boil, a dart, and that the state of non-perception is peaceful and sublime.
Tayidaṃ, bhikkhave, tathāgato abhijānāti	The Realized One understands this as follows.
ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā.	There are ascetics and brahmins who assert a self that is non-percipient and sound after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya:	But if any ascetic or brahmin should say this:
‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti—	‘Apart from form, feeling, perception, and co-doings, I will describe the coming and going of consciousness, its passing away and reappearing, its growth, increase, and maturity.’
netaṃ ṭhānaṃ vijjati.	That is not possible.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

(all kinds of wrong views on self)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā.	Now, the ascetics and brahmins who assert a self that is neither percipient nor non-percipient and sound after death describe it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti.	So they reject those who assert a self that is percipient and sound after death, as well as those who assert a self that is non-percipient and sound after death.
Taṃ kissa hetu?	Why is that?
Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ:	Because they believe that perception is a disease, a boil, a dart, and that the state of neither perception nor non-perception is peaceful and sublime.
‘nevasaññānāsaññan’ti.
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā.	There are ascetics and brahmins who assert a self that is neither percipient nor non-percipient and sound after death, describing it as having form, or being formless, or both having form and being formless, or neither having form nor being formless.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati etassa āyatanassa upasampadāya.	Some ascetics or brahmins assert the attainment of that dimension merely through the conditioned phenomena of what is seen, heard, thought, and known. But that is said to be a disastrous approach.
Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati;	For that dimension is said to be not attainable by means of conditioned phenomena,
saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati.	but only with a residue of conditioned phenomena.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti.	Now, the ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being reject those who assert a self that is sound after death, whether percipient or non-percipient or neither percipient non-percipient.
Taṃ kissa hetu?	Why is that?
Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ āsattiṃyeva abhivadanti:	Because all of those ascetics and brahmins only assert their attachment to moving up to a higher realm:
‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.	‘After death we shall be like this! After death we shall be like that!’
Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti:	Suppose a trader was going to market, thinking:
‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti;	‘With this, that shall be mine! This way, I shall get that!’
evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti:	In the same way, those ascetics and brahmins seem to be like traders when they say:
‘iti pecca bhavissāma, iti pecca bhavissāmā’ti.	‘After death we shall be like this! After death we shall be like that!’
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.	The ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being; from fear and disgust with identity, they just keep running and circling around identity.
Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile vā upanibaddho, tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati;	Suppose a dog on a leash was tethered to a strong post or pillar. It would just keeping running and circling around that post or pillar.
evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti.	In the same way, those ascetics and brahmins, from fear and disgust with identity, just keep running and circling around identity.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.	Whatever ascetics and brahmins theorize about the future, and propose various hypotheses concerning the future, all of them propose one or other of these five theses.

(all kinds of wrong views)

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti.	There are some ascetics and brahmins who theorize about the past, and propose various hypotheses concerning the past. They propose the following, each insisting that theirs is the only truth and that everything else is wrong.
‘Sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are eternal.’
ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are not eternal.’
ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are both eternal and not eternal.’
ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are neither eternal nor not eternal.’
ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are finite.’
ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are infinite.’
ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are both finite and infinite.’
ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are neither finite nor infinite.’
ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are unified in perception.’
ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos are diverse in perception.’
ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos have limited perception.’
ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos have limitless perception.’
ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos experience nothing but happiness.’
ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos experience nothing but suffering.’
ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos experience both happiness and suffering.’
ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti—	‘The self and the cosmos experience neither happiness nor suffering.’
ittheke abhivadanti.

(all kinds of wrong views)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Now, consider the ascetics and brahmins whose view is as follows.
‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti—netaṃ ṭhānaṃ vijjati.	‘The self and the cosmos are eternal. This is the only truth, other ideas are stupid.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration.
Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati.	And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

(all kinds of wrong views)

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Now, consider the ascetics and brahmins whose view is is follows.
‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti … pe …	The self and the cosmos are not eternal,
sassato ca asassato ca attā ca loko ca …	or both eternal and not eternal,
nevasassato nāsassato attā ca loko ca …	or neither eternal nor not-eternal,
antavā attā ca loko ca …	or finite,
anantavā attā ca loko ca …	or infinite,
antavā ca anantavā ca attā ca loko ca …	or both finite and infinite,
nevantavā nānantavā attā ca loko ca …	or neither infinite or infinite,
ekattasaññī attā ca loko ca …	or of unified perception,
nānattasaññī attā ca loko ca …	or of diverse perception,
parittasaññī attā ca loko ca …	or of limited perception,
appamāṇasaññī attā ca loko ca …	or of limitless perception,
ekantasukhī attā ca loko ca …	or experience nothing but happiness,
ekantadukkhī attā ca loko ca …	or experience nothing but suffering,
sukhadukkhī attā ca loko ca …	or experience both happiness and suffering,
adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti—netaṃ ṭhānaṃ vijjati.	or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration.
Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati.	And in the absence of such knowledge, even the partial knowledge that they are clear about is said to be grasping on their part.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

(pavivekaṃ pītiṃ / seclusion rapture → a code phrase for 1st and 2nd jhana)

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati:	Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, enter and remain in the rapture of seclusion:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti.	‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’
Tassa sā pavivekā pīti nirujjhati.	But that rapture of seclusion of theirs ceases.
Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti.	When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.
Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati;	It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves.
evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti.	In the same way, when the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati:	This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, enters and remains in the rapture of seclusion:
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti.	‘This is peaceful, this is sublime, that is, entering and remaining in the rapture of seclusion.’
Tassa sā pavivekā pīti nirujjhati.	But that rapture of seclusion of theirs ceases.
Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti.	When the rapture of seclusion ceases, sadness arises; and when sadness ceases, the rapture of seclusion arises.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

(nirāmisaṃ sukhaṃ / spiritual pleasure → a code phrase for 3rd jhana)

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati:	Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enter and remain in spiritual pleasure.
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti.	‘This is peaceful, this is sublime, that is, entering and remaining in spiritual pleasure.’
Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati.	But that spiritual pleasure of theirs ceases.
Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ.	When spiritual pleasure ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, spiritual pleasure arises.
Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati;	It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …
evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ.
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati:	This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion, enters and remains in spiritual pleasure.
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti.	‘This is peaceful, this is sublime, that is, entering and remaining in spiritual pleasure.’
Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati.	But that spiritual pleasure of theirs ceases.
Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ.	When spiritual pleasure ceases, the rapture of seclusion arises; and when the rapture of seclusion ceases, spiritual pleasure arises.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

(a-dukkham-a-sukham vedana → a code phrase for 4th jhana)

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati:	Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual pleasure, enter and remain in neutral feeling.
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti.	‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’
Tassa sā adukkhamasukhā vedanā nirujjhati.	Then that neutral feeling ceases.
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.	When neutral feeling ceases, spiritual pleasure arises; and when spiritual pleasure ceases, neutral feelings arises.
Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati;	It’s like how the sunlight fills the space when the shadow leaves, or the shadow fills the space when the sunshine leaves. …
evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati:	This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, going beyond the rapture of seclusion and spiritual pleasure, enters and remains in neutral feeling.
‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti.	‘This is peaceful, this is sublime, that is, entering and remaining in neutral feeling.’
Tassa sā adukkhamasukhā vedanā nirujjhati.	Then that neutral feeling ceases.
Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā.	When neutral feeling ceases, spiritual pleasure arises; and when spiritual pleasure ceases, neutral feelings arises.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.

(fake nirvana and real nirvana)

Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:	Now, some ascetics and brahmins, letting go of theories about the past and the future, shedding the fetters of sensuality, go beyond the rapture of seclusion, spiritual pleasure, and neutral feeling.
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati.	They regard themselves like this: ‘I am at peace; I am nirvana'd; I am free of grasping.’
Tayidaṃ, bhikkhave, tathāgato abhijānāti.	The Realized One understands this as follows.
Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā:	This good ascetic or brahmin, letting go of theories about the past and the future, shedding the fetters of sensuality, goes beyond the rapture of seclusion, spiritual pleasure, and neutral feeling.
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati;	They regard themselves like this: ‘I am at peace; I am nirvana'd; I am free of grasping.’
addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati.	Clearly this venerable speaks of a practice that’s conducive to nirvana.
Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati.	Nevertheless, they still grasp at theories about the past or the future, or the fetters of sensuality, or the rapture of seclusion, or spiritual pleasure, or neutral feeling.
Yañca kho ayamāyasmā:	And when they regard themselves like this:
‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati.	‘I am at peace; I am nirvana'd; I am free of grasping,’ that’s also said to be grasping on their part.
‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti—	‘All that is conditioned and coarse. But there is the cessation of conditions—that is real.’
iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.	Understanding this and seeing the escape from it, the Realized One has gone beyond all that.
Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ—	But the Realized One has awakened to the supreme state of sublime peace, that is,
channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkho”ti.	liberation by not grasping after truly understanding these six sense fields’ origin, ending, gratification, drawback, and escape.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

Te Commentary

says this sutta is talking about jhānas!

pavivekaṃ pītinti sa-p-pītika-j-jhāna-dvaya-pītiṃ.	There's a direct connection, piti involves 1st and 2nd jhana:
nirāmisaṃ sukhanti tatiya-j-jhāna-sukhaṃ.	As for sukha, it is not of the flesh in the third jhana:

MN 103 Kinti

Is This What You Think Of Me?

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā pisinārāyaṃ viharati baliharaṇe vanasaṇḍe.	At one time the Buddha was staying near Kusināra, in the Forest of Offerings.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“kinti vo, bhikkhave, mayi hoti:	“monks, is this what you think of me?
‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’”ti?	‘The ascetic Gotama teaches the Dhamma for the sake of robes, alms-food, lodgings, or rebirth in this or that state.’”
“Na kho no, bhante, bhagavati evaṃ hoti:	“No sir, we don’t think of you that way.”
‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti, piṇḍapātahetu vā samaṇo gotamo dhammaṃ deseti, senāsanahetu vā samaṇo gotamo dhammaṃ deseti, itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’”ti.
“Na ca kira vo, bhikkhave, mayi evaṃ hoti:	“If you don’t think of me that way,
‘cīvarahetu vā samaṇo gotamo dhammaṃ deseti … pe …
itibhavābhavahetu vā samaṇo gotamo dhammaṃ desetī’ti;
atha kinti carahi vo, bhikkhave, mayi hotī”ti?	then what exactly do you think of me?”
“Evaṃ kho no, bhante, bhagavati hoti:	“We think of you this way:
‘anukampako bhagavā hitesī;	‘The Buddha is compassionate and wants what’s best for us.
anukampaṃ upādāya dhammaṃ desetī’”ti.	He teaches out of compassion.’”
“Evañca kira vo, bhikkhave, mayi hoti:	“If you think of me that way,
‘anukampako bhagavā hitesī;
anukampaṃ upādāya dhammaṃ desetī’ti.
Tasmātiha, bhikkhave, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ—	then each and every one of you should train in the things I have taught from my direct knowledge, that is,
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ.	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. You should train in these things in harmony, appreciating each other, without quarreling.
Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu dve bhikkhū abhidhamme nānāvādā.	As you do so, it may happen that two monks disagree about the teaching.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nānan’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	‘These two venerables disagree on both the meaning and the phrasing.’ So you should approach whichever monk you think is most amenable and say to them:
‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ.	‘The venerables disagree on the meaning and the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato ceva nānaṃ, byañjanato ca nānaṃ.	such disagreement on the meaning and the phrasing comes to be.
Māyasmanto vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about this.’
Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ.	‘The venerables disagree on the meaning and the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato ceva nānaṃ, byañjanato ca nānaṃ.	such disagreement on the meaning and the phrasing comes to be.
Māyasmanto vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about this.’
Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ.	So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized.
Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.	Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	‘These two venerables disagree on the meaning but agree on the phrasing.’ So you should approach whichever monk you think is most amenable and say to them:
‘āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti.	‘The venerables disagree on the meaning but agree on the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato hi kho nānaṃ, byañjanato sameti.	such disagreement on the meaning and agreement on the phrasing comes to be.
Māyasmanto vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about this.’
Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti.	‘The venerables disagree on the meaning but agree on the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato hi kho nānaṃ, byañjanato sameti.	such disagreement on the meaning and agreement on the phrasing comes to be.
Māyasmanto vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about this.’
Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ.	So you should remember what has been incorrectly memorized as incorrectly memorized and what has been correctly memorized as correctly memorized.
Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.	Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	‘These two venerables agree on the meaning but disagree on the phrasing.’ So you should approach whichever monk you think is most amenable and say to them:
‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ.	‘The venerables agree on the meaning but disagree on the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato hi kho sameti, byañjanato nānaṃ.	such agreement on the meaning and disagreement on the phrasing comes to be.
Appamattakaṃ kho panetaṃ yadidaṃ—byañjanaṃ.	But the phrasing is a minor matter.
Māyasmanto appamattake vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about something so minor.’
Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ.	‘The venerables agree on the meaning but disagree on the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato hi kho sameti, byañjanato nānaṃ.	such agreement on the meaning and disagreement on the phrasing comes to be.
Appamattakaṃ kho panetaṃ yadidaṃ—byañjanaṃ.	But the phrasing is a minor matter.
Māyasmanto appamattake vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about something so minor.’
Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ.	So you should remember what has been correctly memorized as correctly memorized and what has been incorrectly memorized as incorrectly memorized.
Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.	Remembering this, you should speak on the teaching and the training.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	‘These two venerables agree on both the meaning and the phrasing.’ So you should approach whichever monk you think is most amenable and say to them:
‘āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti.	‘The venerables agree on both the meaning and the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato ceva sameti byañjanato ca sameti.	they come to agree on the meaning and the phrasing.
Māyasmanto vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about this.’
Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them:
‘āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti.	‘The venerables agree on both the meaning and the phrasing.
Tadamināpetaṃ āyasmanto jānātha—	But the venerables should know that this is how
yathā atthato ceva sameti byañjanato ca sameti.	they come to agree on the meaning and the phrasing.
Māyasmanto vivādaṃ āpajjitthā’ti.	Please don’t get into a fight about this.’
Iti suggahitaṃ suggahitato dhāretabbaṃ.	So you should remember what has been correctly memorized as correctly memorized.
Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.	Remembering this, you should speak on the teaching and the training.
Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo,	As you train in harmony, appreciating each other, without quarreling, one of the monks might commit an offense or transgression.
tatra, bhikkhave, na codanāya taritabbaṃ. Puggalo upaparikkhitabbo:	In such a case, you should not be in a hurry to accuse them. The individual should be examined like this:
‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.	‘I won’t be troubled and the other individual won’t be hurt, for they’re not angry and hostile. They don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṃ vacanāya.	If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:	But if you think this:
‘mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ.	‘I will be troubled and the other individual will be hurt, for they’re angry and hostile. However, they don’t hold fast to their views, but let them go easily. I can draw them away from the unskillful and establish them in the skillful.
Appamattakaṃ kho panetaṃ yadidaṃ—parassa puggalassa upaghāto.	But for the other individual to get hurt is a minor matter.
Atha kho etadeva bahutaraṃ—	It’s more important
svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.	that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṃ vacanāya.	If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:	But if you think this:
‘mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ.	‘I will be troubled but the other individual won’t be hurt, for they’re not angry and hostile. However, they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful.
Appamattakaṃ kho panetaṃ yadidaṃ—mayhaṃ vihesā.	But for me to be troubled is a minor matter.
Atha kho etadeva bahutaraṃ—	It’s more important
svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.	that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṃ vacanāya.	If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:	But if you think this:
‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ.	‘I will be troubled and the other individual will be hurt, for they’re angry and hostile. And they hold fast to their views, refusing to let go. Nevertheless, I can draw them away from the unskillful and establish them in the skillful.
Appamattakaṃ kho panetaṃ yadidaṃ—mayhañca vihesā bhavissati parassa ca puggalassa upaghāto.	But for me to be troubled and the other individual to get hurt is a minor matter.
Atha kho etadeva bahutaraṃ—	It’s more important
svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.	that I can draw them away from the unskillful and establish them in the skillful.’
Sace, bhikkhave, evamassa, kallaṃ vacanāya.	If that’s what you think, then it’s appropriate to speak to them.
Sace pana, bhikkhave, evamassa:	But if you think this:
‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti.	‘I will be troubled and the other individual will be hurt, for they’re angry and hostile. And they hold fast to their views, refusing to let go. I cannot draw them away from the unskillful and establish them in the skillful.’
Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.	Don’t underestimate the value of equanimity for such a person.
Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppajjeyya diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi.	As you train in harmony, appreciating each other, without quarreling, mutual tale-bearing might come up, with contempt for each other’s views, resentful, bitter, and exasperated.
Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo:	In this case you should approach whichever monk you think is most amenable among those who side with one party and say to them:
‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti.	‘Reverend, as we were training, mutual tale-bearing came up. If the Ascetic knew about this, would he rebuke it?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti.	‘Yes, reverend, he would.’
Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti.	‘But without giving that up, reverend, can one realize nirvana?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti.	‘No, reverend, one cannot.’
Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo:	Then they should approach whichever monk they think is most amenable among those who side with the other party and say to them:
‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti.	‘Reverend, as we were training, mutual tale-bearing came up. If the Ascetic knew about this, would he rebuke it?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti.	‘Yes, reverend, he would.’
Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti.	‘But without giving that up, reverend, can one realize nirvana?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti.	‘No, reverend, one cannot.’
Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ:	If others should ask that monk:
‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti?	‘Were you the venerable who drew those monks away from the unskillful and established them in the skillful?’
Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya:	Answering rightly, the monk should say:
‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ.	‘Well, reverends, I approached the Buddha. He taught me the Dhamma. After hearing that teaching I explained it to those monks.
Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū’ti.	When those monks heard that teaching they were drawn away from the unskillful and established in the skillful.’
Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.	Answering in this way, that monk doesn’t glorify themselves or put others down. They answer in line with the teaching, with no legitimate grounds for rebuke and criticism.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 104 Sāmagāma

at Sāmagāma

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme.	At one time the Buddha was staying among the Sakyans near the village of Sāma.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti.	Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti:	With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words:
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti.	‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.	You’d think there was nothing but slaughter going on among the Jain ascetics.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.	And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disenchanted, 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 cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca:	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.
“nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe”ti.
Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca:	Ānanda said to him:
“atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya.	“Reverend Cunda, we should see the Buddha about this matter.
Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti.	Come, let’s go to the Buddha and inform him about this.”
“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.	“Yes, sir,” replied Cunda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and Ānanda informed him of what Cunda had said. He went on to say:
“ayaṃ, bhante, cundo samaṇuddeso evamāha:
‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe’ti.
Tassa mayhaṃ, bhante, evaṃ hoti:	“Sir, it occurs to me:
‘mā heva bhagavato accayena saṃghe vivādo uppajji;	‘When the Buddha has passed away, let no dispute arise in the Saṅgha.
svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.	For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’”
“Taṃ kiṃ maññasi, ānanda,	“What do you think, Ānanda?
ye vo mayā dhammā abhiññā desitā, seyyathidaṃ—	Do you see even two monks who disagree regarding the things I have taught from my direct knowledge, that is,
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti?	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?”
“Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ—	“No, sir, I do not.
cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde.
Ye ca kho, bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṃghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā.	Nevertheless, there are some individuals who appear to live obedient to the Buddha, but when the Buddha has passed away they might create a dispute in the Saṅgha regarding livelihood or the monastic code.
Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.	Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.”
“Appamattako so, ānanda, vivādo yadidaṃ—ajjhājīve vā adhipātimokkhe vā.	“Ānanda, dispute about livelihood or the monastic code is a minor matter.
Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Chayimāni, ānanda, vivādamūlāni.	Ānanda, there are these six roots of disputes.
Katamāni cha?	What six?
Idhānanda, bhikkhu kodhano hoti upanāhī.	Firstly, a monk is angry and hostile.
Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṃghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of disputes in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.
Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī … pe …	Furthermore, a monk is offensive and contemptuous …
issukī hoti maccharī … pe …	They’re envious and mean …
saṭho hoti māyāvī … pe …	They’re devious and deceitful …
pāpiccho hoti micchādiṭṭhi … pe …	They have wicked desires and wrong view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.	They’re attached to their own views, holding them tight, and refusing to let go.
Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a monk lacks respect and reverence for the teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṃghe … sikkhāya na paripūrakārī hoti so saṃghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.
Imāni kho, ānanda, cha vivādamūlāni.	These are the six roots of quarrels.
Cattārimāni, ānanda, adhikaraṇāni.	There are four kinds of disciplinary issues.
Katamāni cattāri?	What four?
Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ—	Disciplinary issues due to disputes, accusations, offenses, or proceedings.
imāni kho, ānanda, cattāri adhikaraṇāni.	These are the four kinds of disciplinary issues.
Satta kho panime, ānanda, adhikaraṇasamathā—	There are seven methods for the settlement of any disciplinary issues that might arise.
uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.	Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The offense should be acknowledged. The decision of a majority. A verdict of aggravated misconduct. Covering over with grass.
Kathañcānanda, sammukhāvinayo hoti?	And how is there removal in the presence of those concerned?
Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā.	It’s when monks are disputing: ‘This is the teaching,’ ‘This is not the teaching,’ ‘This is the training,’ ‘This is not the training.’
Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ.	Those monks should all sit together in harmony
Sannipatitvā dhammanetti samanumajjitabbā.	and thoroughly go over the guidelines of the teaching.
Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.	They should settle that disciplinary issue in agreement with the guidelines.
Evaṃ kho, ānanda, sammukhāvinayo hoti;	That’s how there is removal in the presence of those concerned.
evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	And that’s how certain disciplinary issues are settled, that is,
sammukhāvinayena. (1)	by removal in the presence of those concerned.
Kathañcānanda, yebhuyyasikā hoti?	And how is there the decision of a majority?
Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ.	If those monks are not able to settle that issue in that monastery,
Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo.	they should go to another monastery with more monks.
Tattha sabbeheva samaggehi sannipatitabbaṃ.	There they should all sit together in harmony
Sannipatitvā dhammanetti samanumajjitabbā.	and thoroughly go over the guidelines of the teaching.
Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.	They should settle that disciplinary issue in agreement with the guidelines.
Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the decision of a majority. And that’s how certain disciplinary issues are settled, that is,
yebhuyyasikāya. (2)	by decision of a majority.
Kathañcānanda, sativinayo hoti?	And how is there removal by accurate recollection?
Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:	It’s when monks accuse a monk of a serious offense; one entailing expulsion, or close to it:
‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’
So evamāha:	They say:
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘No, reverends, I don’t recall committing such an offense.’
Tassa kho, ānanda, bhikkhuno sativinayo dātabbo.	The removal by accurate recollection is applicable to them.
Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the removal by accurate recollection. And that’s how certain disciplinary issues are settled, that is,
sativinayena. (3)	by removal by accurate recollection.
Kathañcānanda, amūḷhavinayo hoti?	And how is there removal by recovery from madness?
Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā:	It’s when monks accuse a monk of the kind of serious offense that entails expulsion, or close to it:
‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’
So evamāha:	They say:
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘No, reverends, I don’t recall committing such an offense.’
Tamenaṃ so nibbeṭhentaṃ ativeṭheti:	But though they try to get out of it, the monks pursue the issue:
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
So evamāha:	They say:
‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ.	‘Reverends, I had gone mad, I was out of my mind.
Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ.	And while I was mad I did and said many things that are not proper for an ascetic.
Nāhaṃ taṃ sarāmi.	I don’t remember any of that,
Mūḷhena me etaṃ katan’ti.	I was mad when I did it.’
Tassa kho, ānanda, bhikkhuno amūḷhavinayo dātabbo.	The removal by recovery from madness is applicable to them.
Evaṃ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the removal by recovery from madness. And that’s how certain disciplinary issues are settled, that is,
amūḷhavinayena. (4)	by recovery from madness.
Kathañcānanda, paṭiññātakaraṇaṃ hoti?	And how is there the acknowledging of an offense?
Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti.	It’s when a monk, whether accused or not, recalls an offense and clarifies it and reveals it.
Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo:	After approaching a more senior monk, that monk should arrange his robe over one shoulder, bow to that monk’s feet, squat on their heels, raise their joined palms, and say:
‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti.	‘Sir, I have fallen into such-and-such an offense. I confess it.’
So evamāha:	The senior monk says:
‘passasī’ti?	‘Do you see it?’
‘Āma passāmī’ti.	‘Yes, I see it.’
‘Āyatiṃsaṃvareyyāsī’ti.	‘Then restrain yourself in future.’
‘Saṃvarissāmī’ti.	‘I shall restrain myself.’
Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the acknowledging of an offense. And that’s how certain disciplinary issues are settled, that is,
paṭiññātakaraṇena. (5)	by acknowledging an offense.
Kathañcānanda, tassapāpiyasikā hoti?	And how is there a verdict of aggravated misconduct?
Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā:	It’s when a monk accuses a monk of the kind of serious offense that entails expulsion, or close to it:
‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Venerable, do you recall committing the kind of serious offense that entails expulsion or close to it?’
So evamāha:	They say:
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘No, reverends, I don’t recall committing such an offense.’
Tamenaṃ so nibbeṭhentaṃ ativeṭheti:	But though they try to get out of it, the monks pursue the issue:
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
So evamāha:	They say:
‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā;	‘Reverends, I don’t recall committing a serious offense of that nature.
sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti.	But I do recall committing a light offense.’
Tamenaṃ so nibbeṭhentaṃ ativeṭheti:	But though they try to get out of it, the monks pursue the issue:
‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti?	‘Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
So evamāha:	They say:
‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi.	‘Reverends, I’ll go so far as to acknowledge this light offense even when not asked.
Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho na paṭijānissāmī’ti?	Why wouldn’t I acknowledge a serious offense when asked?’
So evamāha:	They say:
‘imañhi nāma tvaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho na paṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho paṭijānissasi?	‘You wouldn’t have acknowledged that light offense without being asked, so why would you acknowledge a serious offense?
Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	Surely the venerable must know perfectly well if you recall committing an offense that entails expulsion or close to it!’
So evamāha:	They say:
‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā.	‘Reverend, I do recall committing the kind of serious offense that entails expulsion or close to it.
Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ—	I spoke too hastily when I said
nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.	that I didn’t recall it.’
Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is a verdict of aggravated misconduct. And that’s how certain disciplinary issues are settled, that is,
tassapāpiyasikāya. (6)	by a verdict of aggravated misconduct.
Kathañcānanda, tiṇavatthārako hoti?	And how there the covering over with grass?
Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ.	It’s when the monks continually argue, quarrel, and fight, doing and saying many things that are not proper for an ascetic.
Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ.	Those monks should all sit together in harmony.
Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṃgho ñāpetabbo—	A competent monk of one party, having got up from their seat, arranged their robe over one shoulder, and raised their joined palms, should inform the Saṅgha:
Suṇātu me, bhante, saṅgho.	‘Sir, let the Saṅgha listen to me.
Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ.	We have been continually arguing, quarreling, and fighting, doing and saying many things that are not proper for an ascetic.
Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’ti.	If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’
Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo:	Then a competent monk of the other party, having got up from their seat, arranged their robe over one shoulder, and raising their joined palms, should inform the Saṅgha:
‘Suṇātu me, bhante, saṅgho.	‘Sir, let the Saṅgha listen to me.
Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ.	We have been continually arguing, quarreling, and fighting, doing and saying many things that are not proper for an ascetic.
Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’ti.	If it seems appropriate to the Saṅgha, then—for the benefit of these venerables and myself—I disclose in the middle of the Saṅgha by means of covering over with grass any offenses committed by these venerables and by myself, excepting only those that are gravely blameworthy and those connected with laypeople.’
Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ—	That’s how there is the covering over with grass. And that’s how certain disciplinary issues are settled, that is,
tiṇavatthārakena. (7)	by covering over with grass.
Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	Ānanda, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Katame cha?	What six?
Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Firstly, a monk consistently treats their spiritual companions with bodily kindness, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with verbal kindness …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (2)	This too is a warm-hearted quality.
Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a monk consistently treats their spiritual companions with mental kindness …
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (3)	This too is a warm-hearted quality.
Puna caparaṃ, ānanda, bhikkhu—ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi—apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī.	Furthermore, a monk 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 piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (4)	This too is a warm-hearted quality.
Puna caparaṃ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk 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 piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (5)	This too is a warm-hearted quality.
Puna caparaṃ, ānanda, bhikkhu—yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a monk 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.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (6)	This too is a warm-hearted quality.
Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.	These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā”ti?	If you should undertake and follow these six warm-hearted qualities, do you see any criticism, large or small, that you could not endure?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha.	“That’s why, Ānanda, you should undertake and follow these six warm-hearted qualities.
Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.	That will be for your lasting welfare and happiness.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

MN 105 Sunakkhatta

with Sunakkhatta

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti:	Now at that time several monks had declared their enlightenment in the Buddha’s presence:
“‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti.	“We understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Assosi kho sunakkhatto licchaviputto:	Sunakkhatta the Licchavi heard about this.
“sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’”ti.
Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca:	He went to the Buddha, bowed, sat down to one side, and said to him:
“sutaṃ metaṃ, bhante:	“Sir, I have heard that
‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā—	several monks have declared their enlightenment in the Buddha’s presence.
khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti.
Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsū”ti?	I trust they did so rightly—or are there some who declared enlightenment out of overestimation?”
“Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā’ti.
Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi aññaṃ byākaṃsu.	“Some of them did so rightly, Sunakkhatta, while others did so out of overestimation.
Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti;	Now, when monks declare enlightenment rightly, that’s how it is for them.
ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti:	But when monks declare enlightenment out of overestimation, the Realized One thinks:
‘dhammaṃ nesaṃ desessan’ti.	‘I should teach them the Dhamma.’
Evañcettha, sunakkhatta, tathāgatassa hoti:	If the Realized One thinks
‘dhammaṃ nesaṃ desessan’ti.	he should teach them the Dhamma,
Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti.	but then certain foolish men, having carefully planned a question, approach the Realized One and ask it,
Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti:	then the Realized One
‘dhammaṃ nesaṃ desessan’ti tassapi hoti aññathattan”ti.	changes his mind.”
“Etassa bhagavā kālo, etassa sugata kālo,	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha teach the Dhamma. The monks will listen and remember it.”
“Tena hi, sunakkhatta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Sunakkhatta, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi.	“Yes, sir,” replied Sunakkhatta.
Bhagavā etadavoca—	The Buddha said this:
Pañca kho ime, sunakkhatta, kāmaguṇā.	“Sunakkhatta, there are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, sunakkhatta, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa.	It’s possible that a certain individual may be intent on carnal pleasures.
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa.	Suppose a person had left their own village or town long ago,
So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ.	and they saw another person who had only recently left there.
So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya;	They would ask about whether their village was safe, with plenty of food and little disease,
tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya.	and the other person would tell them the news.
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?
api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā”ti?	Would that person want to listen to that other person? Would they lend an ear and apply their minds to understand? Would they associate with that person, and find it satisfying?”
“Evaṃ, bhante”.	“Yes, sir.”
“Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa.	“In the same way, it’s possible that a certain individual may be intent on carnal pleasures.
Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.
So evamassa veditabbo:	You should know of them:
‘āneñjasaṃyojanena hi kho visaṃyutto lokāmisādhimutto purisapuggalo’ti.	‘That individual is intent on carnal pleasures, for they’re detached from things connected with the imperturbable.’
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa.	It’s possible that a certain individual may be intent on the imperturbable.
Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with carnal pleasures is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya;	Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.
evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte.	In the same way, an individual intent on the imperturbable has dropped the connection with carnal pleasures.
So evamassa veditabbo:	You should know of them:
‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’ti.	‘That individual is intent on the imperturbable, for they’re detached from things connected with carnal pleasures.’
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa.	It’s possible that a certain individual may be intent on the dimension of nothingness.
Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the imperturbable is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti;	Suppose there was a broad rock that had been broken in half, so that it could not be put back together again.
evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne.	In the same way, an individual intent on the dimension of nothingness has broken the connection with the imperturbable.
So evamassa veditabbo:	You should know of them:
‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’ti.	‘That individual is intent on the dimension of nothingness, for they’re detached from things connected with the imperturbable.’
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa.	It’s possible that a certain individual may be intent on the dimension of neither perception nor non-perception.
Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the dimension of nothingness is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya.	Suppose someone had eaten some delectable food and thrown it up.
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?
api nu tassa purisassa tasmiṃ bhatte puna bhottukamyatā assā”ti?	Would that person want to eat that food again?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Aduñhi, bhante, bhattaṃ paṭikūlasammatan”ti.	Because that food is considered repulsive.”
“Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante.	“In the same way, an individual intent on the dimension of neither perception nor non-perception has vomited the connection with the dimension of nothingness.
So evamassa veditabbo:	You should know of them:
‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.	‘That individual is intent on the dimension of neither perception nor non-perception, for they’re detached from things connected with the dimension of nothingness.’
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa.	It’s possible that a certain individual may be rightly intent on nirvana.
Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati;	Such an individual engages in pertinent conversation, thinking and considering in line with that. They associate with that kind of person, and they find it satisfying.
nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati.	But when talk connected with the dimension of neither perception nor non-perception is going on they don’t want to listen. They don’t lend an ear or apply their minds to understand it. They don’t associate with that kind of person, and they don’t find it satisfying.
Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā;	Suppose there was a palm tree with its crown cut off. It’s incapable of further growth.
evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate āyatiṃ anuppādadhamme.	In the same way, an individual rightly intent on nirvana has cut off the connection with the dimension of neither perception nor non-perception at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
So evamassa veditabbo:	You should know of them:
‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’ti.	‘That individual is rightly intent on nirvana, for they’re detached from things connected with the dimension of neither perception nor non-perception.’
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa:	It’s possible that a certain monk might think:
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’
Evaṃmāni assa atathaṃ samānaṃ.	Having such conceit, though it’s not based in fact,
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya.	they would engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.
Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya.	Doing so, lust infects their mind,
So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.	Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya.	The surgeon would cut open the wound with a scalpel,
Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya.	probe for the arrow,
Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ.	extract it, and expel the poison, leaving some residue behind.
Saupādisesoti jānamāno so evaṃ vadeyya:	Thinking that no residue remained, the surgeon would say:
‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso.	‘My good man, the dart has been extracted and the poison expelled without residue.
Analañca te antarāyāya.	It’s not capable of harming you.
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.	Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.
Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi.	Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.
Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi.	Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.	Take care of the wound, my good sir, heal it.’
Tassa evamassa:	They’d think:
‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso.	‘The dart has been extracted and the poison expelled without residue.
Analañca me antarāyāyā’ti.	It’s not capable of harming me.’
So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.	They’d eat unsuitable food, and the wound would get infected.
Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya.	And they wouldn’t regularly wash and anoint the opening, so it would get covered in pus and blood.
Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya.	And they’d walk too much in the wind and sun, so dust and dirt infected the wound.
Na ca vaṇānurakkhī vihareyya na vaṇasāropī.	And they wouldn’t take care of the wound or heal it.
Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya.	Then both because they did what was unsuitable, and because of the residue of unclean poison, the wound would spread,
So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.
Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa:	In the same way, it’s possible that a certain monk might think:
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’
Evaṃmāni assa atathaṃ samānaṃ.	Having such conceit, though it’s not based in fact,
So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya.	they would engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.
Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya.	Doing so, lust infects their mind,
So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.	resulting in death or deadly pain.
Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati;	For it is death in the training of the noble one to reject the training and return to a lesser life.
maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṅkiliṭṭhaṃ āpattiṃ āpajjati.	And it is deadly pain to commit one of the corrupt offenses.
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa:	It’s possible that a certain monk might think:
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya.	Being rightly intent on nirvana, they wouldn’t engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.
Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya.	Doing so, lust wouldn’t infect their mind,
So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.	so no death or deadly pain would result.
Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena.	Suppose a man was struck by an arrow thickly smeared with poison.
Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ.	Their friends and colleagues, relatives and kin would get a field surgeon to treat them.
Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya.	The surgeon would cut open the wound with a scalpel,
Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya.	probe for the arrow,
Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ.	extract it, and expel the poison, leaving no residue behind.
Anupādisesoti jānamāno so evaṃ vadeyya:	Knowing that no residue remained, the surgeon would say:
‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso.	‘My good man, the dart has been extracted and the poison expelled without residue.
Analañca te antarāyāya.	It’s not capable of harming you.
Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa.	Eat only suitable food. Don’t eat unsuitable food, or else the wound may get infected.
Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi.	Regularly wash the wound and anoint the opening, or else it’ll get covered with pus and blood.
Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi.	Don’t walk too much in the wind and sun, or else dust and dirt will infect the wound.
Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti.	Take care of the wound, my good sir, heal it.’
Tassa evamassa:	They’d think:
‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso.	‘The dart has been extracted and the poison expelled without residue.
Analañca me antarāyāyā’ti.	It’s not capable of harming me.’
So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa.	They’d eat suitable food, and the wound wouldn’t get infected.
Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya.	And they’d regularly wash and anoint the opening, so it wouldn’t get covered in pus and blood.
Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya.	And they wouldn’t walk too much in the wind and sun, so dust and dirt wouldn’t infect the wound.
Vaṇānurakkhī ca vihareyya vaṇasāropī.	And they’d take care of the wound and heal it.
Tassa imissā ca sappāyakiriyāya asu ca visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya.	Then both because they did what was suitable, and the unclean poison had left no residue, the wound would heal,
So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.	and no death or deadly pain would result.
Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa:	In the same way, it’s possible that a certain monk might think:
‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati.	‘The Ascetic has said that craving is a dart; and that the poison of ignorance is inflicted by desire and ill will.
Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti.	I have given up the dart of craving and expelled the poison of ignorance; I am rightly intent on nirvana.’
Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya.	Being rightly intent on nirvana, they wouldn’t engage in things unconducive to nirvana: unsuitable sights, sounds, smells, tastes, touches, and thoughts.
Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya.	Doing so, lust wouldn’t infect their mind,
So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.	so no death or deadly pain would result.
Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayaṃyevettha attho—	And this is the point:
vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ;	‘Wound’ is a term for the six interior sense fields.
visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ;	‘Poison’ is a term for ignorance.
sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ;	‘Dart’ is a term for craving.
esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ;	‘Probing’ is a term for remembering.
satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ;	‘Scalpel’ is a term for noble wisdom.
bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Field surgeon’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti—	Truly, Sunakkhatta, that monk practices restraint regarding the six fields of contact.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.	Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno;	Suppose there was a bronze cup of beverage that had a nice color, aroma, and flavor.
so ca kho visena saṃsaṭṭho.	But it was mixed with poison.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?
api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā:	Would that person drink that beverage knowing that
‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti?	it would result in death or deadly suffering?”
“No hetaṃ, bhante”.	“No, sir.”
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti—	“In the same way, Sunakkhatta, that monk practices restraint regarding the six fields of contact.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—netaṃ ṭhānaṃ vijjati.	Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.
Seyyathāpi, sunakkhatta, āsīviso ghoraviso.	Suppose there was a lethal viper.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?
api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā yaṃ jaññā:	Would that person give that lethal viper their hand or finger knowing that
‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti?	it would result in death or deadly suffering?”
“No hetaṃ, bhante”.	“No, sir.”
“Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti—	“In the same way, Sunakkhatta, that monk practices restraint regarding the six fields of contact.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti—	Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.”
netaṃ ṭhānaṃ vijjatī”ti.
Idamavoca bhagavā.	That is what the Buddha said.
Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Sunakkhatta of the Licchavi clan was happy with what the Buddha said.

106 – MN 106 āneñja-sappāya: Conducive to the Imperturbable

(2022 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍ 2018/12)

Āneñjasappāyasutta	Conducive to the Imperturbable
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

106.0 - (Problem with 5kg sensuality cords)

“Aniccā, bhikkhave, kāmā tucchā musā mosadhammā.	“monks, sensual pleasures are impermanent, baseless, false, and deceptive,
Māyākatametaṃ, bhikkhave, bālalāpanaṃ.	made by illusion, cooed over by fools.
Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—	sensual perceptions in this life and in lives to come;
ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.	both of these are Māra’s dominion, Māra’s domain, and Māra’s territory.
Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti.	They conduce to bad, unskillful Dharmas such as desire, ill will, and aggression.
Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.	And they create an obstacle for a noble-one's-disciple training here.
Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati:	A noble-one's-disciple reflects on this:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	‘Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā—	sensual perceptions in this life and in lives to come;
ubhayametaṃ māradheyyaṃ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.	both of these are Māra’s dominion, Māra’s domain, and Māra’s territory.
Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti,	They conduce to bad, unskillful Dharmas such as desire, ill will, and aggression.
teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.	And they create an obstacle for a noble-one's-disciple training here.

106.1 – (first way to imperturbable: with vast, exalted mind: vipulena mahaggatena cetasā)

Yannūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā.	Why don’t I meditate with an abundant, expansive heart, having mastered the world and resolved the mind?
Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.	Then I will have no more bad, unskillful Dharmas such as desire, ill will, and aggression.
Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan’ti.	And by giving them up my mind, no longer limited, will become limitless and well developed.’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the imperturbable now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.
Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati.	This is said to be the first way of practice suitable for attaining the imperturbable.

106.2 – (second way to imperturbable: all form, rūpa, is just 4 elements)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	‘Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;	sensual perceptions in this life and in lives to come;
yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti.	whatever is form, all form is the four primary elements, or form derived from the four primary elements.’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the imperturbable now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.
Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.	This is said to be the second way of practice suitable for attaining the imperturbable.

106.3 – (third way to imperturbable: all form, rūpa, from past present future are impermanent)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	‘Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;	sensual perceptions in this life and in lives to come,
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;	material-forms in this life and in lives to come,
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā—	perceptions of material-forms in this life and in lives to come;
ubhayametaṃ aniccaṃ.	all of these are impermanent.
Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositun’ti.	And what’s impermanent is not worth approving, welcoming, or clinging to.’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the imperturbable now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the imperturbable.
Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.	This is said to be the third way of practice suitable for attaining the imperturbable.

106.11 - (first practice to dimension of nothingness: drop all perceptions of form and lower formless dimensions)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	‘Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;	sensual perceptions in this life and in lives to come,
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;	material-forms in this life and in lives to come,
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;	perceptions of material-forms in this life and in lives to come,
yā ca āneñjasaññā—	and perceptions of the imperturbable;
sabbā saññā.	all are perceptions.
Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ—	Where [perceptions of form and perceptions of lower formless dimensions] cease without anything left over, that is peaceful, that is sublime,
yadidaṃ ākiñcaññāyatanan’ti.	namely the dimension of nothingness.’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness.
Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.	This is said to be the first way of practice suitable for attaining the dimension of nothingness.

106.12 - (second practice to dimension of nothingness: seeing emptiness, no self identity there)

Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:
‘suññamidaṃ attena vā attaniyena vā’ti.	‘This is empty of a self or what belongs to a self.’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness.
Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.	This is said to be the second way of practice suitable for attaining the dimension of nothingness.

106.13 - (third practice to dimension of nothingness: seeing ‘not mine’)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani kismiñci kiñcanaṃ natthī’ti.	‘I don’t belong to anyone anywhere! And nothing belongs to me anywhere!’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the dimension of nothingness now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of nothingness.
Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.	This is said to be the third way of practice suitable for attaining the dimension of nothingness.

106.20 – (way to neither perception nor non perception: drop perception of nothingness dimension)

Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati:	Furthermore, a noble-one's-disciple reflects:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	‘Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;	sensual perceptions in this life and in lives to come,
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;	material-forms in this life and in lives to come,
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;	perceptions of material-forms in this life and in lives to come,
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā—	perceptions of the imperturbable, and perceptions of the dimension of nothingness;
sabbā saññā.	all are perceptions.
Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ—	Where they cease without anything left over, that is peaceful, that is sublime,
yadidaṃ nevasaññānāsaññāyatanan’ti.	namely the dimension of neither perception nor non-perception.’
Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.	Practicing in this way and meditating on it often their mind becomes confident in this dimension.
Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.	Being confident, they either attain the dimension of neither perception nor non-perception now, or are freed by wisdom.
Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ.	When their body breaks up, after death, it’s possible that the consciousness headed that way will be reborn in the dimension of neither perception nor non-perception.
Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti.	This is said to be the way of practice suitable for attaining the dimension of neither perception nor non-perception.”

106.25 – (clinging to upekkha in formless dimension prevents nirvana)

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“idha, bhante, bhikkhu evaṃ paṭipanno hoti:	"Sir, take a monk who practices like this:
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi yaṃ, bhūtaṃ—taṃ pajahāmī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’
Evaṃ upekkhaṃ paṭilabhati.	In this way they gain equanimous-observation.
Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā”ti?	Would that monk become nirvana'd or not?”
“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.	“One such monk might become nirvana'd, Ānanda, while another might not.”
“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti?	“What is the cause, sir, what is the reason for this?”
“Idhānanda, bhikkhu evaṃ paṭipanno hoti:	“Ānanda, take a monk who practices like this:
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ—taṃ pajahāmī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’
Evaṃ upekkhaṃ paṭilabhati.	In this way they gain equanimous-observation.
So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati.	They approve, welcome, and keep clinging to that equanimous-observation.
Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ.	Their consciousness relies on that and grasps it.
Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti.	A monk with grasping does not become nirvana'd.”
“Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti?	“But sir, what is that monk grasping?”
“Nevasaññānāsaññāyatanaṃ, ānandā”ti.	“The dimension of neither perception nor non-perception.”
“Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti?	“Sir, it seems that monk is grasping the best thing to grasp!”
“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.	“Indeed, Ānanda.
Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ—	For the best thing to grasp is
nevasaññānāsaññāyatanaṃ.	the dimension of neither perception nor non-perception.

106.30 - (not clinging to upekkha in formless dimension enables nirvana)

Idhānanda, bhikkhu evaṃ paṭipanno hoti:	Take a monk who practices like this:
‘no cassa, no ca me siyā; na bhavissati, na me bhavissati; yadatthi, yaṃ bhūtaṃ—taṃ pajahāmī’ti.	‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’
Evaṃ upekkhaṃ paṭilabhati.	In this way they gain equanimous-observation.
So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.	They don’t approve, welcome, or keep clinging to that equanimous-observation.
Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ.	So their consciousness doesn’t rely on that and grasp it.
Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.	A monk free of grasping becomes nirvana'd.”

106.35 - (conclusion)

“Acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Nissāya nissāya kira no, bhante, bhagavatā oghassa nittharaṇā akkhātā.	The Buddha has explained to us how to cross over the flood by relying on one support or the other.

106.35.1 - (define noble liberation, ariyo vimokkho)

Katamo pana, bhante, ariyo vimokkho”ti?	But sir, what is noble liberation?”
“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati:	“Ananda, it’s when a monk reflects like this:
‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;	‘Sensual pleasures in this life and in lives to come,
yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;	sensual perceptions in this life and in lives to come,
ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;	material-forms in this life and in lives to come,
yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;	perceptions of material-forms in this life and in lives to come,
yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā, yā ca nevasaññānāsaññāyatanasaññā—	perceptions of the imperturbable, perceptions of the dimension of nothingness, perceptions of the dimension of neither perception nor non-perception;

106.35.2 - (identity, sak-kāya)

esa sakkāyo yāvatā sakkāyo.	that is identity as far as identity extends.
Etaṃ amataṃ yadidaṃ anupādā cittassa vimokkho.	This is the deathless, namely the liberation of the mind through not grasping.
Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā, desitā ākiñcaññāyatanasappāyā paṭipadā, desitā nevasaññānāsaññāyatanasappāyā paṭipadā, desitā nissāya nissāya oghassa nittharaṇā, desito ariyo vimokkho.	So, Ānanda, I have taught the ways of practice suitable for attaining the imperturbable, the dimension of nothingness, and the dimension of neither perception nor non-perception. I have taught how to cross the flood by relying on one support or the other, and I have taught noble liberation.
Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

106.35.3 - (you know what to do: empty huts, trees, jhāna)

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni. Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī’”ti.	Here are these roots of trees, and here are these empty huts. Practice jhāna, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

Thānissaro footnotes

1. According to the commentaries, “imperturbable” denotes the fourth jhāna and the four formless attainments.
MN 66 provides partial support for this interpretation, saying that the first three jhānas are perturbable while the fourth is not, but this sutta does not include the dimension of nothingness under the term—or, apparently, any of the formless attainments higher than that.
See also: MN 66; MN 102; MN 121; MN 140; SN 22.55 Ud 3:3; Sn 5:14

MN 107 Gaṇaka-moggallāna

With Moggallāna the Accountant

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho gaṇakamoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Moggallāna the Accountant went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	“Master Gotama, in this stilt longhouse we can see gradual progress
yāva pacchimasopānakaḷevarā;	down to the last step of the staircase.
imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	Among the brahmins we can see gradual progress
ajjhene;	in learning the chants.
imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	Among archers we can see gradual progress
issatthe.	in archery.
Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ—	Among us accountants, who earn a living by accounting, we can see gradual progress
saṅkhāne.	in mathematics.
Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema:	For when we get an apprentice we first make them count:
‘ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti;	‘One one, two twos, three threes, four fours, five fives, six sixes, seven sevens, eight eights, nine nines, ten tens.’
satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema.	We even make them count up to a hundred.
Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti?	Is it possible to similarly describe a gradual training, gradual progress, and gradual practice in this teaching and training?”
“Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ.	“It is possible, brahmin.
Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti;	Suppose an expert horse trainer were to obtain a fine thoroughbred. First of all he’d make it get used to wearing the bit.
evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti:	In the same way, when the Realized One gets a person for training they first guide them like this:
‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.	‘Come, monk, be ethical and restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’
Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti:	When they have ethical conduct, the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī.	‘Come, monk, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of sight, and achieve restraint over it.
Sotena saddaṃ sutvā … pe …	When you hear a sound with your ears …
ghānena gandhaṃ ghāyitvā … pe …	When you smell an odor with your nose …
jivhāya rasaṃ sāyitvā … pe …	When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	When you feel a touch with your body …
manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī.	When you know a thought with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī’ti.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protect the faculty of mind, and achieve its restraint.’
Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti:	When they guard their sense doors, the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, bhojane mattaññū hohi.	‘Come, monk, eat in moderation.
Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi—	Reflect properly on the food that you eat:
neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya—iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti:	When they eat in moderation, the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī’ti.	‘Come, monk, be committed to wakefulness. Practice walking and sitting meditation by day, purifying your mind from obstacles. In the evening, continue to practice walking and sitting meditation. In the middle of the night, lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up. In the last part of the night, get up and continue to practice walking and sitting meditation, purifying your mind from obstacles.’
Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti:	When they are committed to wakefulness, the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti.	‘Come, monk, have remembering and lucid-discerning. Act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’
Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti:	When they have remembering and lucid-discerning, the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjan’ti.	‘Come, monk, frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.’
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	And they do so.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti;	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ … 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 … 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 the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Sukhassa ca pahānā … 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.
Ye kho te, brāhmaṇa, bhikkhū sekkhā apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti.	That’s how I instruct the monks who are trainees—who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary.
Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā”ti.	But for those monks who are perfected—who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment—these things lead to pleasureful meditation in the present life, and to remembering and awareness.”
Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Moggallāna the Accountant said to the Buddha:
“kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti udāhu ekacce nārādhentī”ti?	“When his disciples are instructed and advised like this by Master Gotama, do all of them achieve the ultimate goal, nirvana, or do some of them fail?”
“Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti.	“Some succeed, while others fail.”
“Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā;	“What is the cause, Master Gotama, what is the reason why, though nirvana is present, the path leading to nirvana is present, and Master Gotama is present to encourage them,
atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti?	still some succeed while others fail?”
“Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, brāhmaṇa,	What do you think, brahmin?
kusalo tvaṃ rājagahagāmissa maggassā”ti?	Are you skilled in the road to Rājagaha?”
“Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā”ti.	“Yes, I am.”
“Taṃ kiṃ maññasi, brāhmaṇa,	“What do you think, brahmin?
idha puriso āgaccheyya rājagahaṃ gantukāmo.	Suppose a person was to come along who wanted to go to Rājagaha.
So taṃ upasaṅkamitvā evaṃ vadeyya:	He’d approach you and say:
‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ;	‘Sir, I wish to go to Rājagaha.
tassa me rājagahassa maggaṃ upadisā’ti.	Please point out the road to Rājagaha.’
Tamenaṃ tvaṃ evaṃ vadeyyāsi:	Then you’d say to them:
‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati.	‘Here, mister, this road goes to Rājagaha.
Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ;	Go along it for a while, and you’ll see a certain village. Go along a while further, and you’ll see a certain town.
tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	Go along a while further and you’ll see Rājagaha with its delightful parks, woods, meadows, and lotus ponds.’
So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya.	Instructed like this by you, they might still take the wrong road, heading west.
Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo.	But a second person might come with the same question and receive the same instructions.
So taṃ upasaṅkamitvā evaṃ vadeyya:
‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ;
tassa me rājagahassa maggaṃ upadisā’ti.
Tamenaṃ tvaṃ evaṃ vadeyyāsi:
‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati.
Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ;
tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ;
tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.
So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya.	Instructed by you, they might safely arrive at Rājagaha.
Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā;	What is the cause, brahmin, what is the reason why, though Rājagaha is present, the path leading to Rājagaha is present, and you are there to encourage them,
atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā”ti?	one person takes the wrong path and heads west, while another arrives safely at Rājagaha?”
“Ettha kyāhaṃ, bho gotama, karomi?	“What can I do about that, Master Gotama?
Maggakkhāyīhaṃ, bho gotamā”ti.	I am the one who shows the way.”
“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā;	“In the same way, though nirvana is present, the path leading to nirvana is present, and I am present to encourage them,
atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti.	still some of my disciples, instructed and advised like this, achieve the ultimate goal, nirvana, while some of them fail.
Ettha kyāhaṃ, brāhmaṇa, karomi?	What can I do about that, brahmin?
Maggakkhāyīhaṃ, brāhmaṇa, tathāgato”ti.	The Realized One is the one who shows the way.”
Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Moggallāna the Accountant said to the Buddha:
“yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati.	“Master Gotama, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not committed to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds, witless and stupid. Master Gotama doesn’t live together with these.
Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati.	But there are those people from good families who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are committed to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re rememberful, with lucid-discerning, undistractible-lucidity, and unified minds; wise, not stupid. Master Gotama does live together with these.
Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati;	Of all kinds of fragrant root, spikenard is said to be the best.
ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant heartwood, red sandalwood is said to be the best.
ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;	Of all kinds of fragrant flower, jasmine is said to be the best.
evameva bhoto gotamassa ovādo paramajjadhammesu.	In the same way, Master Gotama’s advice is the best of contemporary teachings.
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

MN 108 Gopaka-moggallāna

With Moggallāna the Guardian

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati.	At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. It was not long after the Buddha had become fully nirvana'd.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno.	Now at that time King Ajātasattu Vedehiputta of Magadha, being suspicious of King Pajjota, was having Rājagaha fortified.
Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“atippago kho tāva rājagahe piṇḍāya carituṃ.	“It’s too early to wander for alms in Rājagaha.
Yannūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.	Why don’t I go to see the brahmin Moggallāna the Guardian at his place of work?”
Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami.	So that’s what he did.
Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	Moggallāna the Guardian saw Ānanda coming off in the distance
Disvāna āyasmantaṃ ānandaṃ etadavoca:	and said to him:
“etu kho bhavaṃ ānando.	“Come, Master Ānanda!
Svāgataṃ bhoto ānandassa.	Welcome, Master Ānanda!
Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”
Nisīdi kho āyasmā ānando paññatte āsane.	Ānanda sat down on the seat spread out,
Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Moggallāna took a low seat and sat to one side.
Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca:	Then he said to Ānanda:
“atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho”ti?	“Master Ānanda, is there even a single monk who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha?”
“Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho.	“No, brahmin, there is not.
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;	For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, explained the unexplained path. He was the knower of the path, the discoverer of the path, the expert on the path.
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti.	And now the disciples live following the path; they acquire it later.”
Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.	But this conversation between Ānanda and Moggallāna the Guardian was left unfinished.
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	For the brahmin Vassakāra, a chief minister of Magadha, while supervising the work at Rājagaha, approached Ānanda at Moggallāna’s place of work and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Master Ānanda, what were you sitting talking about just now? What conversation was unfinished?”
“Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha:	So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:
‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti.
Evaṃ vutte, ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ:
‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho.
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti.
Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā.
Atha tvaṃ anuppatto”ti.
“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito:	“Master Ānanda, is there even a single monk who was appointed by Master Gotama, saying:
‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti?	‘This one will be your refuge when I have passed away,’ to whom you now turn?”
“Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito:	“No, there is not.”
‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti.
“Atthi pana, bho ānanda, ekabhikkhupi saṃghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:	“But is there even a single monk who has been elected to such a position by the Saṅgha and appointed by several senior monks?”
‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti?
“Natthi kho, brāhmaṇa, ekabhikkhupi saṃghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:	“No, there is not.”
‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti.
“Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti?	“But since you lack a refuge, Master Ānanda, what’s the reason for your harmony?”
“Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā;	“We don’t lack a refuge, brahmin,
sappaṭisaraṇā mayaṃ, brāhmaṇa;	we have a refuge.
dhammappaṭisaraṇā”ti.	The teaching is our refuge.”
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—	“But Master Ānanda, when asked whether there was even a single monk—either appointed by the Buddha,
ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti—
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—
ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi;
‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—	or elected by the Saṅgha and appointed by several senior monks—
ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti—	who serves as your refuge after the Buddha passed away, to whom you now turn,
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—	you replied, ‘No, there is not.’
ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti—
vadesi;
‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa, appaṭisaraṇā;	But you say that the reason for your harmony is that you have
sappaṭisaraṇā mayaṃ, brāhmaṇa;
dhammappaṭisaraṇā’ti vadesi.	the teaching as a refuge.
Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ.	“The Blessed One, who knows and sees, the perfected one, the fully awakened Buddha laid down training rules and recited the monastic code for the monks.
Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma;	On the day of the sabbath all of us who live in dependence on one village district gather together as one.
sannipatitvā yassa taṃ pavattati taṃ ajjhesāma.	We invite one who has freshly rehearsed the code to recite it.
Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.	If anyone remembers an offense or transgression while they’re reciting, we make them act in line with the teachings and in line with the instructions.
Na kira no bhavanto kārenti;	It’s not the venerables that make us act,
dhammo no kāreti”.	it’s the teaching that makes us act.”
“Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā”ti?	“Master Ānanda, is there even a single monk who you honor, respect, revere, venerate, and rely on?”
“Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.	“There is, brahmin.”
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—	“But Master Ānanda, when asked whether there was even a single monk—either appointed by the Buddha,
ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti—
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—
ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi;
‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—	or elected by the Saṅgha and appointed by several senior monks—
ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti—	who serves as your refuge after the Buddha passed away, to whom you now turn,
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—	you replied, ‘No, there is not.’
ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi;
‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti—	But when asked whether there is even a single monk who you honor, respect, revere, venerate, and rely on,
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi.	you replied, ‘There is.’
Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?	How should I see the meaning of this statement?”
“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.	“There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma.	We honor anyone in whom these things are found.
Katame dasa?	What ten?
Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. (1)	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Bahussuto hoti sutadharo sutasannicayo.	They’re very learned, remembering and keeping what they’ve learned.
Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. (2)	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.
Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. (3)	They’re content with robes, alms-food, lodgings, and medicines and supplies for the sick.
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. (4)	They get the four jhānas—pleasureful jhānas in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti. (5)	They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca. (6)	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. (7)	They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind undistractified-&-lucidified in samādhi … mind not undistractified-&-lucidified in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’.
Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. (8)	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.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. (9)	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. (10)	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.
Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.	These are the ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.	We honor anyone in whom these things are found, and rely on them.”
Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi:	When he had spoken, Vassakāra addressed General Upananda:
“Taṃ kiṃ maññati bhavaṃ senāpati yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti,	“What do you think, general?
mānetabbaṃ mānenti, pūjetabbaṃ pūjenti”?	Do these venerables honor, respect, revere, and venerate those who are worthy?”
“Tagghime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti.	“Indeed they do.
Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ;	For if these venerables were not to honor, respect, revere, and venerate such a person,
atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyun”ti?	then who exactly would they honor?”
Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca:	Then Vassakāra said to Ānanda:
“kahaṃ pana bhavaṃ ānando etarahi viharatī”ti?	“Where are you staying at present?”
“Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī”ti.	“In the Bamboo Grove, brahmin.”
“Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppan”ti?	“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat?”
“Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī”ti.	“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”
“Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi.	“Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of doing jhāna.
Jhāyino ceva bhavanto jhānasīlino ca.	For the venerables do in fact meditate and make a habit of doing jhāna.
Ekamidāhaṃ, bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ.	So I went there to see him.
Tatra ca pana so bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi.	And there he spoke about jhāna in many ways.
Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca.	He meditated, and made a habit of doing jhāna.
Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī”ti.	And he praised all kinds of jhāna.”

( types of jhāna that are not praised: 5niv )

“Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti.	“No, brahmin, the Buddha did not praise all kinds of jhāna, nor did he dispraise all kinds of jhāna.
Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi?	And what kind of jhāna did he not praise?
Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti;	It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.
so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.	Harboring sensual desire within they meditate and concentrate and contemplate and ruminate.
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti;	Their heart is overcome and mired in ill will …
so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti;	dullness and drowsiness …
so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti;	restlessness and remorse …
so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti;	doubt, and they don’t truly know and see the escape from doubt that has arisen.
so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.	Harboring doubt within they meditate and concentrate and contemplate and ruminate.
Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.	The Buddha didn’t praise this kind of jhāna.

( types of jhāna that are praised: 4j )

Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi?	And what kind of jhāna did he praise?
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …	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.
tatiyaṃ jhānaṃ …	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 the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
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.
Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī”ti.	The Buddha praised this kind of jhāna.”
“Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi.	“Well, Master Ānanda, it seems that Master Gotama criticized the kind of jhāna that deserves criticism and praised that deserving of praise.
Handa ca dāni mayaṃ, bho ānanda, gacchāma;	Well, now, Master Ānanda, I must go.
bahukiccā mayaṃ bahukaraṇīyā”ti.	I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.	“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.	Then Vassakāra the brahmin, having approved and agreed with what Venerable Ānanda said, got up from his seat and left.
Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca:	Soon after he had left, Moggallāna the Guardian said to Ānanda:
“yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī”ti.	“You still haven’t answered my question.”
“Nanu te, brāhmaṇa, avocumhā:	“But brahmin, didn’t I say:
‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho.	‘There is no single monk who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha.
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido.	For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, explained the unexplained path. He was the knower of the path, the discoverer of the path, the expert on the path.
Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.	And now the disciples live following the path; they acquire it later.’”

MN 109 Mahā-puṇṇama

Longer (Discourse on) Full-Moon night

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.	Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	Then one of the monks got up from their seat, arranged their robe over one shoulder, raised their joined palms toward the Buddha, and said:
“Puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.	“I’d like to ask the Buddha about a certain point, if you’d take the time to answer.”
“Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.	“Well then, monk, take your own seat and ask what you wish.”
Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṃ etadavoca:	That monk took his seat and said to the Buddha:
“ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ—	“Sir, are these the five grasping aggregates:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti?	form, feeling, perception, co-doings, and consciousness?”
“Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṃ—	“Yes, they are,” replied the Buddha.
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ pucchi:	Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“ime pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti?	“But sir, what is the root of these five grasping aggregates?”
“Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti.	“These five grasping aggregates are rooted in desire.”
“Taṃyeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?	“But sir, is that grasping the exact same thing as the five grasping aggregates? Or is grasping one thing and the five grasping aggregates another?”
“Na kho, bhikkhu, taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ.	“Neither.
Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādānan”ti.	Rather, the desire and greed for them is the grasping there.”
“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti?	“But sir, can there be different kinds of desire and greed for the five grasping aggregates?”
“Siyā, bhikkhū”ti bhagavā avoca	“There can,” said the Buddha.
“idha, bhikkhu, ekaccassa evaṃ hoti:	“It’s when someone thinks:
‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti.	‘In the future, may I be of such form, such feeling, such perception, such co-doings, and such consciousness!’
Evaṃ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.	That’s how there be different kinds of desire and greed for the five grasping aggregates.”
“Kittāvatā pana, bhante, khandhānaṃ khandhādhivacanaṃ hotī”ti?	“Sir, what is the scope of the term ‘aggregates’ as applied to the aggregates?”
“Yaṃ kiñci, bhikkhu, rūpaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā—ayaṃ rūpakkhandho.	“Any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of form.
Yā kāci vedanā—atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā—ayaṃ vedanākkhandho.	Any kind of feeling at all …
Yā kāci saññā—atītānāgatapaccuppannā … pe … yā dūre santike vā—ayaṃ saññākkhandho.	Any kind of perception at all …
Ye keci saṅkhārā—atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā—ayaṃ saṅkhārakkhandho.	Any kind of co-doings at all …
Yaṃ kiñci viññāṇaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā—ayaṃ viññāṇakkhandho.	Any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: this is called the aggregate of consciousness.
Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanaṃ hotī”ti.	That’s the scope of the term ‘aggregates’ as applied to the aggregates.”

( cause of 5uk aggregates )

“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya?	“What is the cause, sir, what is the reason why the aggregate of form is found?
Ko hetu ko paccayo vedanākkhandhassa paññāpanāya?	What is the cause, what is the reason why the aggregate of feeling …
Ko hetu ko paccayo saññākkhandhassa paññāpanāya?	perception …
Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya?	co-doings …
Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?	consciousness is found?”

( 4dht elements )

“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya.	“The four primary elements are the reason why the aggregate of form is found.
Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya.	Contact is the reason why the aggregates of feeling …
Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya.	perception …
Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya.	and co-doings are found.
Nāmarūpaṃ kho, bhikkhu, hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti.	Name and form are the reasons why the aggregate of consciousness is found.”

( identity view )

“Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī”ti?	“But sir, how does identity view come about?”
“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	“It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ;	They regard form as self, self as having form, form in self, or self in form.
vedanaṃ attato samanupassati vedanāvantaṃ vā attānaṃ attani vā vedanaṃ vedanāya vā attānaṃ;	They regard feeling as self, self as having feeling, feeling in self, or self in feeling.
saññaṃ attato samanupassati saññāvantaṃ vā attānaṃ attani vā saññaṃ saññāya vā attānaṃ;	They regard perception as self, self as having perception, perception in self, or self in perception.
saṅkhāre attato samanupassati saṅkhāravantaṃ vā attānaṃ attani vā saṅkhāre saṅkhāresu vā attānaṃ;	They regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.	They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.	That’s how identity view comes about.”
“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti?	“But sir, how does identity view not come about?”
“Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	“It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ;	They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ attato samanupassati na vedanāvantaṃ vā attānaṃ na attani vā vedanaṃ na vedanāya vā attānaṃ;	They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling.
na saññaṃ attato samanupassati na saññāvantaṃ vā attānaṃ na attani vā saññaṃ na saññāya vā attānaṃ;	They don’t regard perception as self, self as having perception, perception in self, or self in perception.
na saṅkhāre attato samanupassati na saṅkhāravantaṃ vā attānaṃ na attani vā saṅkhāre na saṅkhāresu vā attānaṃ;	They don’t regard co-doings as self, self as having co-doings, co-doings in self, or self in co-doings.
na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ.	They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.	That’s how identity view does not come about.”

( gratification, the drawback, and the escape )

“Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	“Sir, what’s the gratification, the drawback, and the escape when it comes to form,
Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	feeling,
Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	perception,
Ko saṅkhāresu assādo, ko ādīnavo, kiṃ nissaraṇaṃ?	co-doings,
Ko viññāṇe assādo, ko ādīnavo, kiṃ nissaraṇan”ti?	and consciousness?”
“Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpe assādo.	“The pleasure and happiness that arise from form: this is its gratification.
Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpe ādīnavo.	That form is impermanent, suffering, and perishable: this is its drawback.
Yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpe nissaraṇaṃ.	Removing and giving up desire and greed for form: this is its escape.
Yaṃ kho, bhikkhu, vedanaṃ paṭicca …	The pleasure and happiness that arise from feeling …
saññaṃ paṭicca …	perception …
saṅkhāre paṭicca …	co-doings …
viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo.	consciousness: this is its gratification.
Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇe ādīnavo.	That consciousness is impermanent, suffering, and perishable: this is its drawback.
Yo viññāṇe chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇe nissaraṇan”ti.	Removing and giving up desire and greed for consciousness: this is its escape.”

( underlying tendency )

“Kathaṃ pana, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?	“Sir, how does one know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli?”
“Yaṃ kiñci, bhikkhu, rūpaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā—sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya passati.	“One truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	One truly sees any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ—atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā—sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya passati.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.	That’s how to know and see so that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body and all external stimuli.”
Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:	Now at that time one of the monks had the thought:
“iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā;	“So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self.
anattakatāni kammāni kamattānaṃ phusissantī”ti?	Then what self will the deeds done by not-self affect?”
Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi:	Then the Buddha, knowing what that monk was thinking, addressed the monks:
“ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṃ atidhāvitabbaṃ maññeyya:	“It’s possible that some foolish person here—unknowing and ignorant, their mind dominated by craving—thinks they can overstep the teacher’s instructions. They think:
‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā;	‘So it seems, good sir, that form, feeling, perception, co-doings, and consciousness are not-self.
anattakatāni kammāni kamattānaṃ phusissantī’ti.	Then what self will the deeds done by not-self affect?’
Paṭivinītā kho me tumhe, bhikkhave, tatra tatra dhammesu.	Now, monks, you have been educated by me in questioning with regard to all these things in all such cases.

( not self formula )

Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
rūpaṃ niccaṃ vā aniccaṃ vā”ti?	Is form permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
vedanā …	Is feeling …
saññā …	perception …
saṅkhārā …	co-doings …
viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	“So you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …	You should truly see any kind of feeling …
yā kāci saññā …	perception …
ye keci saṅkhārā …	co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ: ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati;	Seeing this, a learned noble disciple grows disenchanted with form, feeling, perception, co-doings, and consciousness.
nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

MN 110 Cūḷa-puṇṇama

shorter {discourse on} full moon night

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.	Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi:	Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“jāneyya nu kho, bhikkhave, asappuriso asappurisaṃ:	“monks, could a bad person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?	‘This fellow is a bad person’?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave;	“Good, monks!
aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ asappuriso asappurisaṃ jāneyya:	It’s impossible, it can’t happen, that a bad person could know of a bad person:
‘asappuriso ayaṃ bhavan’ti.	‘This fellow is a bad person.’
Jāneyya pana, bhikkhave, asappuriso sappurisaṃ:	But could a bad person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?	‘This fellow is a good person’?”
“No hetaṃ, bhante”.	“No, sir.”
“Sādhu, bhikkhave;	“Good, monks!
etampi kho, bhikkhave, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya:	That too is impossible.
‘sappuriso ayaṃ bhavan’ti.
Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi hoti; asappurisadānaṃ deti.	A bad person has bad qualities, associates with bad people, and has the intentions, counsel, speech, actions, views, and giving of a bad person.
Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti?	And how does a bad person have bad qualities?
Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.	It’s when a bad person is faithless, shameless, imprudent, uneducated, lazy, unrememberful, and witless.
Evaṃ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti. (1)	That’s how a bad person has bad qualities.
Kathañca, bhikkhave, asappuriso asappurisabhatti hoti?	And how does a bad person associate with bad people?
Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā.	It’s when a bad person is a friend and companion of ascetics and brahmins who are faithless, shameless, imprudent, uneducated, lazy, unrememberful, and witless.
Evaṃ kho, bhikkhave, asappuriso asappurisabhatti hoti. (2)	That’s how a bad person associates with bad people.
Kathañca, bhikkhave, asappuriso asappurisacintī hoti?	And how does a bad person have the intentions of a bad person?
Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti.	It’s when a bad person intends to hurt themselves, hurt others, and hurt both.
Evaṃ kho, bhikkhave, asappuriso asappurisacintī hoti. (3)	That’s how a bad person has the intentions of a bad person.
Kathañca, bhikkhave, asappuriso asappurisamantī hoti?	And how does a bad person offer the counsel of a bad person?
Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti.	It’s when a bad person offers counsel that hurts themselves, hurts others, and hurts both.
Evaṃ kho, bhikkhave, asappuriso asappurisamantī hoti. (4)	That’s how a bad person offers the counsel of a bad person.
Kathañca, bhikkhave, asappuriso asappurisavāco hoti?	And how does a bad person have the speech of a bad person?
Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti.	It’s when a bad person uses speech that’s false, divisive, harsh, and nonsensical.
Evaṃ kho, bhikkhave, asappuriso asappurisavāco hoti. (5)	That’s how a bad person has the speech of a bad person.
Kathañca, bhikkhave, asappuriso asappurisakammanto hoti?	And how does a bad person have the action of a bad person?
Idha, bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti.	It’s when a bad person kills living creatures, steals, and commits sexual misconduct.
Evaṃ kho, bhikkhave, asappuriso asappurisakammanto hoti. (6)	That’s how a bad person has the actions of a bad person.
Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti?	And how does a bad person have the view of a bad person?
Idha, bhikkhave, asappuriso evaṃdiṭṭhi hoti:	It’s when a bad person has such a view:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’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.’
Evaṃ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti. (7)	That’s how a bad person has the view of a bad person.
Kathañca, bhikkhave, asappuriso asappurisadānaṃ deti?	And how does a bad person give the gifts of a bad person?
Idha, bhikkhave, asappuriso asakkaccaṃ dānaṃ deti, asahatthā dānaṃ deti, acittīkatvā dānaṃ deti, apaviṭṭhaṃ dānaṃ deti anāgamanadiṭṭhiko dānaṃ deti.	It’s when a bad person gives a gift carelessly, not with their own hand, and thoughtlessly. They give the dregs, and they give without consideration for consequences.
Evaṃ kho, bhikkhave, asappuriso asappurisadānaṃ deti.	That’s how a bad person gives the gifts of a bad person.
So, bhikkhave, asappuriso evaṃ assaddhammasamannāgato, evaṃ asappurisabhatti, evaṃ asappurisacintī, evaṃ asappurisamantī, evaṃ asappurisavāco, evaṃ asappurisakammanto, evaṃ asappurisadiṭṭhi;	That bad person—who has such bad qualities, frequents bad people, and has the intentions, counsel, speech, actions, views, and giving of a bad person—
evaṃ asappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā asappurisānaṃ gati tattha upapajjati.	when their body breaks up, after death, is reborn in the place where bad people are reborn.
Kā ca, bhikkhave, asappurisānaṃ gati?	And what is the place where bad people are reborn?
Nirayo vā tiracchānayoni vā.	Hell or the animal realm.
Jāneyya nu kho, bhikkhave, sappuriso sappurisaṃ:	monks, could a good person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?	‘This fellow is a good person’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sādhu, bhikkhave;	“Good, monks!
ṭhānametaṃ, bhikkhave, vijjati yaṃ sappuriso sappurisaṃ jāneyya:	It is possible that a good person could know of a good person:
‘sappuriso ayaṃ bhavan’ti.	‘This fellow is a good person.’
Jāneyya pana, bhikkhave, sappuriso asappurisaṃ:	But could a good person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?	‘This fellow is a bad person’?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sādhu, bhikkhave;	“Good, monks!
etampi kho, bhikkhave, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya:	That too is possible.
‘asappuriso ayaṃ bhavan’ti.
Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti;	A good person has good qualities, associates with good people, and has the intentions, counsel, speech, actions, views, and giving of a good person.
sappurisadānaṃ deti.
Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti?	And how does a good person have good qualities?
Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.	It’s when a good person is faithful, conscientious, prudent, learned, energetic, rememberful, and wise.
Evaṃ kho, bhikkhave, sappuriso saddhammasamannāgato hoti. (1)	That’s how a good person has good qualities.
Kathañca, bhikkhave, sappuriso sappurisabhatti hoti?	And how does a good person associate with good people?
Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā.	It’s when a good person is a friend and companion of ascetics and brahmins who are faithful, conscientious, prudent, learned, energetic, rememberful, and wise.
Evaṃ kho, bhikkhave, sappuriso sappurisabhatti hoti. (2)	That’s how a good person associates with good people.
Kathañca, bhikkhave, sappuriso sappurisacintī hoti?	And how does a good person have the intentions of a good person?
Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti.	It’s when a good person doesn’t intend to hurt themselves, hurt others, and hurt both.
Evaṃ kho, bhikkhave, sappuriso sappurisacintī hoti. (3)	That’s how a good person has the intentions of a good person.
Kathañca, bhikkhave, sappuriso sappurisamantī hoti?	And how does a good person offer the counsel of a good person?
Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti.	It’s when a good person offers counsel that doesn’t hurt themselves, hurt others, and hurt both.
Evaṃ kho, bhikkhave, sappuriso sappurisamantī hoti. (4)	That’s how a good person offers the counsel of a good person.
Kathañca, bhikkhave, sappuriso sappurisavāco hoti?	And how does a good person have the speech of a good person?
Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.	It’s when a good person refrains from speech that’s false, divisive, harsh, or nonsensical.
Evaṃ kho, bhikkhave, sappuriso sappurisavāco hoti. (5)	That’s how a good person has the speech of a good person.
Kathañca, bhikkhave, sappuriso sappurisakammanto hoti?	And how does a good person have the action of a good person?
Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti.	It’s when a good person refrains from killing living creatures, stealing, and committing sexual misconduct.
Evaṃ kho, bhikkhave, sappuriso sappurisakammanto hoti. (6)	That’s how a good person has the action of a good person.
Kathañca, bhikkhave, sappuriso sappurisadiṭṭhi hoti?	And how does a good person have the view of a good person?
Idha, bhikkhave, sappuriso evaṃdiṭṭhi hoti:	It’s when a good person has such a view:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Evaṃ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti. (7)	That’s how a good person has the view of a good person.
Kathañca, bhikkhave, sappuriso sappurisadānaṃ deti?	And how does a good person give the gifts of a good person?
Idha, bhikkhave, sappuriso sakkaccaṃ dānaṃ deti, sahatthā dānaṃ deti, cittīkatvā dānaṃ deti, anapaviṭṭhaṃ dānaṃ deti, āgamanadiṭṭhiko dānaṃ deti.	It’s when a good person gives a gift carefully, with their own hand, and thoughtfully. They don’t give the dregs, and they give with consideration for consequences.
Evaṃ kho, bhikkhave, sappuriso sappurisadānaṃ deti. (8)	That’s how a good person gives the gifts of a good person.
So, bhikkhave, sappuriso evaṃ saddhammasamannāgato, evaṃ sappurisabhatti, evaṃ sappurisacintī, evaṃ sappurisamantī, evaṃ sappurisavāco, evaṃ sappurisakammanto, evaṃ sappurisadiṭṭhi;	That good person—who has such good qualities, associates with good people, and has the intentions, counsel, speech, actions, views, and giving of a good person—
evaṃ sappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā sappurisānaṃ gati tattha upapajjati.	when their body breaks up, after death, is reborn in the place where good people are reborn.
Kā ca, bhikkhave, sappurisānaṃ gati?	And what is the place where good people are reborn?
Devamahattatā vā manussamahattatā vā”ti.	A state of greatness among gods or humans.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

111 - MN 111 anu-pada: one after another

(2022 FLIPT translation by frankk‍ derived from Ṭhānissaro Bhikkhu‍)

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“Monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Paṇḍito, bhikkhave, sāriputto;	“Monks, Sāriputta is [a wise]-pundit.
Mahā-pañño, bhikkhave, sāriputto;	He has great discernment,
Puthu-pañño, bhikkhave, sāriputto;	widespread discernment,
Hāsa-pañño, bhikkhave, sāriputto;	laughing discernment,
Javana-pañño, bhikkhave, sāriputto;	swift discernment,
Tikkha-pañño, bhikkhave, sāriputto;	sharp discernment,
Nibbedhika-pañño, bhikkhave, sāriputto;	and penetrating discernment.
sāriputto, bhikkhave, aḍḍhamāsaṃ anupada-dhamma--	For a fortnight, (regarding) one-after-another dharma-[phenomena],
--vi-passanaṃ vi-passati.	(the) clear-seeing (of that he) clearly-sees.
Tatridaṃ, bhikkhave, sāriputtassa anupada-dhamma-vipassanāya hoti.	And this is how he did it.

111.1 - (smd1: 1st jhāna)

♦ 94. “idha, bhikkhave, sāriputto

94. “There was the case where Sāriputta—

🚫💑 vivicc’eva kāmehi	Judiciously-secluded from desire for five cords of sensual pleasures,
🚫😠 vivicca a-kusalehi dhammehi	Judiciously-secluded from unskillful ☸Dharmas,
(V&V💭) sa-vitakkaṃ sa-vicāraṃ	with directed-thought and evaluation [of those verbal ☸Dharma thoughts],
😁🙂 viveka-jaṃ pīti-sukhaṃ	with [mental] rapture and [physical] pleasure born from judicious-seclusion,
🌘 paṭhamaṃ jhānaṃ upasampajja viharati.	he attains and lives in first jhāna.

ye ca paṭhame jhāne VAR dhammā	Whatever dharma-[phenomena] there are in the first jhāna—
vitakko ca vicāro ca pīti ca sukhañca citt-ek-aggatā ca,	directed thought, evaluation, rapture, pleasure, mind’s-singular-preoccupation,

111.1.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.2 - (smd2: 2nd jhāna)

♦ “puna caparaṃ, bhikkhave, sāriputto

“And further,

Vitakka-vicārānaṃ vūpasamā	with the subsiding of directed-thought and evaluation [of those verbal ☸Dharma thoughts],
ajjhattaṃ sam-pasādanaṃ	with internal purity and self-confidence,
🌄 cetaso ekodi-bhāvaṃ	his mind becomes singular in focus.
🚫(V&V💭) a-vitakkaṃ a-vicāraṃ	Without directed-thought and evaluation, [mental processing is now subverbal,]
🌄😁🙂 samādhi-jaṃ pīti-sukhaṃ	[mental] rapture and [physical] pleasure is born from undistractible-lucidity,
🌗 dutiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in second jhāna.

ye ca dutiye jhāne dhammā —	Whatever dharma-[phenomena] there are in the second jhāna—
ajjhattaṃ sampasādo ca pīti ca sukhañca citt'-ek'-aggatā ca,	internal assurance, rapture, pleasure, singleness of mind,

111.2.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.3 - (smd3: 3rd jhāna)

♦ “puna caparaṃ, bhikkhave, sāriputto

“And further,

🚫😁 pītiyā ca virāgā	With [mental] rapture fading,
👁 upekkhako ca viharati	he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,	remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,	He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —	The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti	"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.	he attains and lives in third jhāna.

ye ca tatiye jhāne dhammā —	Whatever dharma-[phenomena] there are in the third jhāna—
sukhañca sati ca sampajaññañc citt'-ek'-aggatā ca,	pleasure, remembering, lucid-discerning, mind's-singular-preoccupation,

111.3.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.4 - (smd4: 4th jhāna)

♦ “puna caparaṃ, bhikkhave, sāriputto

“And further,

sukhassa ca pahānā	With the abandoning of [physical] pleasure
dukkhassa ca pahānā	and pain,
pubbeva so-manassa-do-manassānaṃ atthaṅgamā	with the previous abandoning of elated and distressed mental states,
A-dukkham-a-sukhaṃ	experiencing [physical] sensations of neither pain nor pleasure,
👁🐘 Upekkhā-sati-pārisuddhiṃ	his equanimous observation and his remembering [and application of relevant ☸Dharma] is purified.
🌕 catutthaṃ jhānaṃ upasampajja viharati	he attains and lives in fourth jhāna.

ye ca catutthe jhāne dhammā —	Whatever dharma-[phenomena] there are in the fourth jhāna—
upekkhā adukkhamasukhā vedanā	equanimous-observation, neither pleasure nor pain experienced-sensation;
passaddhattā cetaso anābhogo sati-pārisuddhi	an unconcern due to pacification 3 of awareness and remembrance-purified,
citt'-ek'-aggatā ca,	mind's-singular-preoccupation,

111.4.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.5 - (smd 5: infinite space)

♦ “puna caparaṃ, bhikkhave, sāriputto

“Sāriputta went further,



sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.

ye ca ākāsānañcāyatane dhammā —	Whatever dharma-[phenomena] there are in the dimension of the infinitude of space—
ākāsānañcāyatanasaññā ca	the perception of the dimension of the infinitude of space,
citt'-ek'-aggatā ca	mind's-singular-preoccupation,

111.5.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.6 - (smd 6: infinite consciousness)

♦ “puna caparaṃ, bhikkhave, sāriputto

“Sāriputta went further,



sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.

ye ca viññāṇañcāyatane dhammā —	Whatever dharma-[phenomena] there are in the dimension of the infinitude of consciousness—
viññāṇañcāyatanasaññā ca	the perception of the dimension of the infinitude of consciousness,
citt'-ek'-aggatā ca,	mind's-singular-preoccupation,

111.6.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.7 - (smd 7: nothingness dimension – perception attainments you do vipassana simultaneously in jhāna/samādhi)

♦ “puna caparaṃ, bhikkhave, sāriputto

“Sāriputta went further,



sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.

ye ca ākiñcaññāyatane dhammā —	Whatever dharma-[phenomena] there are in the dimension of nothingness—
ākiñcaññāyatanasaññā ca	the perception of the dimension of nothingness,
citt'-ek'-aggatā ca,	mind's-singular-preoccupation,

111.7.1 - (vipassana while in jhāna refrain)

phasso vedanā saññā cetanā	contact, feeling, perception, intention,
cittaṃ chando adhimokkho vīriyaṃ	mind,2 desire, decision, vigor,
sati upekkhā manasikāro —	remembering, equanimous-observation, & attention—
tyāssa dhammā anupadavavatthitā honti.	he ferreted out those dharmas one after another.
tyāssa dhammā	those dharmas:
viditā uppajjanti,	Known to him they arose,
viditā upaṭṭhahanti,	known to him they became established,
viditā abbhatthaṃ gacchanti.	known to him they subsided.
so evaṃ pajānāti —	He discerned,
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’

111.8 - (smd 8: requires “emerging” from attainment before doing vipassana)

♦ 95. “puna caparaṃ, bhikkhave, sāriputto

“Sāriputta went further,



sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]

111.8.1 - (vipassana after emerging from attainment)

so tāya samāpattiyā sato vuṭṭhahati.	He emerged from that attainment remembering [the ☸Dharma]..
so tāya samāpattiyā sato vuṭṭhahitvā	On emerging from that attainment with remembrance,
ye dhammā VAR atītā niruddhā vipariṇatā te dhamme samanupassati —	he regarded the past dharma-[phenomena] that had ceased & changed:
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.
so ‘atthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is a further escape,’
tabbahulīkārā atthitvevassa VAR hoti.	and pursuing it, he confirmed that ‘There is.’
	(see footnote 4)

111.9 - (smd 9: requires “emerging” from attainment before doing vipassana)

♦ 96. “puna caparaṃ, bhikkhave, sāriputto

“Sāriputta went further,



sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.

111.9.1 - (Sariputta ended āsavā, becomes an arahant in this attainment)

paññāya cassa disvā	And when he saw with discernment,
āsavā parikkhīṇā honti.	his asinine-inclinations were totally ended.

111.9.2 - (vipassana after emerging from attainment)

so tāya samāpattiyā sato vuṭṭhahati.	He emerged from that attainment remembering [the ☸Dharma]..
so tāya samāpattiyā sato vuṭṭhahitvā	On emerging from that attainment with remembrance,
ye dhammā VAR atītā niruddhā vipariṇatā te dhamme samanupassati —	he regarded the past dharma-[phenomena] that had ceased & changed:
‘evaṃ kirame dhammā	‘So this is how these dharma-[phenomena],
ahutvā sambhonti,	not having been, come into play.
hutvā paṭiventī’ti.	Having been, they vanish.’
so tesu dhammesu anupāyo anapāyo	He remained unattracted & unrepelled with regard to those dharma-[phenomena],
anissito appaṭibaddho VAR vippamutto visaṃyutto	independent, detached, released, dissociated,
vimariyādīkatena cetasā viharati.	with an awareness rid of barriers.

111.9.5 – (there is no further escape beyond 9th attainment)

so ‘natthi uttari nissaraṇan’ti pajānāti.	He discerned that ‘There is no further escape,’
tabbahulīkārā natthitvevassa hoti.	and pursuing it, he confirmed that ‘There isn’t.’

111.10 – (conclusion: Sariputta is son of the Buddha, keeps rolling the wheel of Dharma)

Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya:	And if there’s anyone of whom it may be rightly said that
‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya:	they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.
‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti.
Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya:	And if there’s anyone of whom it may be rightly said that
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṃ sammā vadamāno vadeyya:	they’re the Buddha’s true-born child, born from his mouth, born of the Dharma, created by the Dharma, heir to the Dharma, not the heir in material things, it’s Sāriputta.
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.
Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī”ti.	Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
♦ anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.	(end of sutta)

B. Thanissaro Notes

1. “Clearly saw insight”: In Pali, this is vipassanaṁ vipassi, which could be translated literally as “clearly saw clear seeing” or “insighted insight.” The Commentary states that the half-month mentioned here refers to the half month between Ven. Sāriputta’s ordination and his attainment of arahantship, described in MN 74. These two suttas treat Sāriputta’s attainment from two different perspectives. This sutta shows it from the standpoint of his mastery of the four jhānas and the formless attainments based on the fourth jhāna. That sutta shows it as occurring when he starts reflecting on a point while listening to a discourse that the Buddha is giving to his nephew. To put the two suttas together, we can infer that prior to the discourse given in MN 74, Sāriputta had mastered the dimension of neither perception nor non-perception. While listening to the discourse, he reflected on the point that the Buddha recommended abandoning all mental dharma-[phenomena] through direct knowledge. This would have led him to the cessation of perception and feeling (during which he would not be listening to the discourse) and so to awakening.
2. Reading viññāṇaṁ with the Thai edition of the Canon. The Burmese and PTS editions read cittaṁ, which could mean “mind” or “intent” (as in the four bases of success).
3. Reading passaddhattā with the Burmese edition. The Thai edition reads, parisuddhatā, “through purity.” The Sinhalese edition reads pasiddhatā, which would mean “empowerment” (?—this term is not listed in the PTS Dictionary). The PTS edition reads passi vedanā, which is unintelligible.
4. Notice that, with each of the previous levels of attainment, Sāriputta was able to ferret out the various mental dharma-[phenomena] arising there while he was still in the attainment. With this attainment and the following one, however, he was not able to analyze the mental dharma-[phenomena] present and absent there until after he had left the attainment. The difference here is related to the point made in AN 9:36 that all the attainments up through the dimension of nothingness are “perception-attainments.” And that, “As far as the perception-attainments go, that is as far as gnosis-penetration goes. As for these two dimensions—the attainment of the dimension of neither perception nor non-perception & the attainment of the cessation of perception & feeling—I tell you that they are to be rightly explained by those monks who are meditators, skilled at attainment, skilled at attainment-emergence, who have attained & emerged in dependence on them.”
For a discussion of how insight can be developed in the context of jhāna, see The Wings to awakening, IIIF.
5. For a more detailed description of what a meditator experiences on emerging from the cessation of perception and feeling, see MN 44.
See also: MN 43; MN 52; MN 140; AN 5:28; AN 9:36

Misc.

detailed blog audits on MN 111

112 – MN 112 Chabbi-sodhana: the sixfold purification

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

112.0 - (if someone claims arahantship, you should validate with these 5 questions)

“Idha, bhikkhave, bhikkhu aññaṃ byākaroti:	“Take a monk who declares enlightenment:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.	‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā pañho pucchitabbo:	Rather, you should question them:

112.1 - (#1 How do you relate to Four expressions of seen, heard, sensed, cognized?)

‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.	‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Katame cattāro?	What four?
Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā—	One speaks of the seen as seen, the heard as heard, the thought as thought, and the known as known.
ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.	These are the four kinds of expression rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti?	How does the venerable know and see regarding these four kinds of expression so that your mind is freed from defilements by not grasping?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:	For a monk with defilements ended—who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is in line with the Dharma to answer:
‘diṭṭhe kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi.	‘Reverends, I live without attraction or repulsion for what is seen; independent, untied, liberated, detached, my mind free of limits.
Sute kho ahaṃ, āvuso … pe …	I live without attraction or repulsion for what is heard …
mute kho ahaṃ, āvuso …	thought …
viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi.	or known; independent, untied, liberated, detached, my mind free of limits.
Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti.	That is how I know and see regarding these four kinds of expression so that my mind is freed from defilements by not grasping.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ.	Saying ‘Good!’ you should applaud and cheer that monk’s statement,
‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.	then ask a further question:

112.2 - (#2 How do you relate to 5uk aggregates?)

‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.	‘Reverend, these five grasping aggregates have been rightly explained by the Buddha.
Katame pañca?	What five?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—	That is: the grasping aggregates of form, feeling, perception, co-doings, and consciousness.
ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.	These are the five grasping aggregates that have been rightly explained by the Buddha.
Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti?	How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:	For a monk with defilements ended it is in line with the Dharma to answer:
‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi.	‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental dedication, insistence, and underlying tendency for form.
Vedanaṃ kho ahaṃ, āvuso … pe …	Knowing that feeling …
saññaṃ kho ahaṃ, āvuso …	perception …
saṅkhāre kho ahaṃ, āvuso …	co-doings …
viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi.	consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental dedication, insistence, and underlying tendency for consciousness.
Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti.	That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ.	Saying ‘Good!’ you should applaud and cheer that monk’s statement,
‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.	then ask a further question:

112.3 - (#3 How do you relate to 6 dhātu elements?)

‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.	‘Reverend, these six elements have been rightly explained by the Buddha.
Katamā cha?	What six?
Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu—	The elements of earth, water, fire, air, space, and consciousness.
imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.	These are the six elements that have been rightly explained by the Buddha.
Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti?	How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:	For a monk with defilements ended it is in line with the Dharma to answer:
‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ.	‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element.
Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi.	And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental dedication, insistence, and underlying tendency based on the earth element.
Āpodhātuṃ kho ahaṃ, āvuso … pe …	I’ve not taken the water element …
tejodhātuṃ kho ahaṃ, āvuso …	fire element …
vāyodhātuṃ kho ahaṃ, āvuso …	air element …
ākāsadhātuṃ kho ahaṃ, āvuso …	space element …
viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ.	consciousness element as self, nor is there a self based on the consciousness element.
Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi.	And I understand that my mind is freed through the ending of attraction based on the consciousness element.
Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti.	That is how I know and see regarding these six elements so that my mind is freed from defilements by not grasping.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ.	Saying ‘Good!’ you should applaud and cheer that monk’s statement,
‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.	then ask a further question:

112.4 - (#4 How do you relate to 6aya internal and external sense bases?)

‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.	‘Reverend, these six interior and exterior sense fields have been rightly explained by the Buddha.
Katamāni cha?	What six?
Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca 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.
imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.	These are the six interior and exterior sense fields that have been rightly explained by the Buddha.
Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti?	How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:	For a monk with defilements ended it is in line with the Dharma to answer:
‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi.	‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental dedication, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness.
Sotasmiṃ, āvuso, sadde sotaviññāṇe … pe …	I understand that my mind is freed through the ending of desire for the ear …
ghānasmiṃ, āvuso, gandhe ghānaviññāṇe …	nose …
jivhāya, āvuso, rase jivhāviññāṇe …	tongue …
kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe …	body …
manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi.	mind, thoughts, mind consciousness, and things knowable by mind consciousness.
Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti.	That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ.	Saying ‘Good!’ you should applaud and cheer that monk’s statement,
‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.	then ask a further question:

112.5 - (#5 How do you relate to body and anusaya underlying tendencies?)

‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti?

‘Sir, how does the venerable know and see so that he has eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli?’

112.5.0 - (Answer is in terms of 6 fold purification – number 1 is ariya sila khandha, noble ethics)

112.5.1 - (1a. Renunciation of lay life, ordaining)

Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:	For a monk with defilements ended it is in line with the Dharma to answer:
‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ.	‘Formerly, reverends, when I was still a layperson, I was ignorant.
Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi.	Then the Realized One or one of his disciples taught me the Dhamma.
Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ.	I gained faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ:	and reflected:
“sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	“Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti.	Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

112.5.2 - (1b. Purify right action, right speech, right livelihood, observing 10 precepts)

So kho ahaṃ, āvuso, aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.	After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ.	Once I had gone forth, I took up the training and livelihood of the monks. I gave up killing living creatures, renouncing the rod and the sword. I was scrupulous and kind, living full of compassion for all living beings.
Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ.	I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving.
Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā.	I gave up unchastity. I became celibate, set apart, avoiding the common practice of sex.
Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	I gave up lying. I spoke the truth and stuck to the truth. I was honest and trustworthy, not tricking the world with my words.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosiṃ.	I gave up divisive speech. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ.	I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	I gave up talking nonsense. My words were timely, true, and meaningful, in line with the Dharma and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā.	I avoided injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato ahosiṃ.	I avoided dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ.	I avoided beautifying and adorning myself with garlands, perfumes, and makeup.
Uccāsayanamahāsayanā paṭivirato ahosiṃ.	I avoided high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ,	I avoided receiving gold and money,
āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ,	raw grains,
āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ;	raw meat,
itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ,	women and girls,
dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ,	male and female bondservants,
ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ,	goats and sheep,
kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ,	chicken and pigs,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ,	elephants, cows, horses, and mares,
khettavatthupaṭiggahaṇā paṭivirato ahosiṃ.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ,	I avoided running errands and messages;
kayavikkayā paṭivirato ahosiṃ,	buying and selling;
tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ,	falsifying weights, metals, or measures;
ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ,	bribery, fraud, cheating, and duplicity;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṃ.	mutilation, murder, abduction, banditry, plunder, and violence.

112.5.3 - (1c. Contentment with 4 requisites and sukha pleasure in observing sila khandha)

So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ.	I became content with robes to look after the body and alms-food to look after the belly. Wherever I went, I set out taking only these things.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;	Like a bird: wherever it flies, wings are its only burden.
evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ.	In the same way, I became content with robes to look after the body and alms-food to look after the belly. Wherever I went, I set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.	When I had this entire spectrum of noble ethics, I experienced a blameless happiness inside myself.

112.5.4 - (2. Guarding sense doors)

So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī;	When I saw a sight with my eyes, I didn’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … pe …	When I heard a sound with my ears …
ghānena gandhaṃ ghāyitvā … pe …	When I smelled an odor with my nose …
jivhāya rasaṃ sāyitvā … pe …	When I tasted a flavor with my tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	When I felt a touch with my body …
manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī;	When I knew a thought with my mind, I didn’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ.	If the faculty of the mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.	When I had this noble sense restraint, I experienced an unsullied pleasure inside myself.

112.5.5 - (3. S&S: Remembrance of Dharma and lucid discerning)

So abhikkante paṭikkante sampajānakārī ahosiṃ, ālokite vilokite sampajānakārī ahosiṃ, samiñjite pasārite sampajānakārī ahosiṃ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṃ, asite pīte khāyite sāyite sampajānakārī ahosiṃ, uccārapassāvakamme sampajānakārī ahosiṃ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṃ.

I acted 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.

112.5.6 - (4. Sitting meditation to remove 5niv hindrances)

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato	When I had this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning,
vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	I frequented a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, I returned from alms-round, sat down cross-legged with my body straight, and established remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ.	Giving up desire for the world, I meditated with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ.	Giving up ill will and malevolence, I meditated with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ.	Giving up dullness and drowsiness, I meditated with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ.	Giving up restlessness and remorse, I meditated without restlessness, my mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.	Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

112.5.7 - (5. Four jhanas)

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	I gave up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.	Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja vihāsiṃ.	fourth jhāna.

112.5.8 - (6. Use imperturbable 4th jhana to realize 4 noble truths and arahantship)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ;	I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”.
ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: “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”.
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ.	I 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.”
Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti.	That is how I know and see so that I have eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ.	Saying ‘Good!’ you should applaud and cheer that monk’s statement,
‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo:	and then say to them:
‘lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’”ti.	to see a venerable such as yourself as one of our spiritual companions!’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

113 – MN 113 Sap-purisa: good person

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca.	“monks, I will teach you the qualities of a good person and the qualities of a bad person.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

113.1 - (gone forth from an eminent family)

“Katamo ca, bhikkhave, asappurisadhammo?	“And what is a quality of a bad person?
Idha, bhikkhave, asappuriso uccākulā pabbajito hoti.	Take a bad person who has gone forth from an eminent family.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti.	‘I have gone forth from an eminent family, unlike these other monks.’
So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayaṃ, bhikkhave, asappurisadhammo.	This is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.	‘It’s not because of one’s eminent family that thoughts of greed, hate, or delusion come to an end.
No cepi uccākulā pabbajito hoti;	Even if someone has not gone forth from an eminent family,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.	if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti.	Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their eminent family.
Ayaṃ, bhikkhave, sappurisadhammo. (1)	This is a quality of a good person.

113.2 - (-4 gone forth from an extremely wealthy family, unlike these other monks)

Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti … pe …	Furthermore, take a bad person who has gone forth from a great family …
mahābhogakulā pabbajito hoti … pe …	from a wealthy family …
uḷārabhogakulā pabbajito hoti.	from an extremely wealthy family.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti.	‘I have gone forth from an extremely wealthy family, unlike these other monks.’
So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.	‘It’s not because of one’s extremely wealthy family that thoughts of greed, hate, or delusion come to an end.
No cepi uḷārabhogakulā pabbajito hoti;	Even if someone has not gone forth from an extremely wealthy family,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.	if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti.	Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their extremely wealthy family.
Ayampi, bhikkhave, sappurisadhammo. (2–4.)	This too is a quality of a good person.

113.5 - (I’m well-known and famous. These other monks are obscure)

Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī.	Furthermore, take a bad person who is well-known and famous.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti.	‘I’m well-known and famous. These other monks are obscure and insignificant.’
So tena ñattena attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.	‘It’s not because of one’s fame that thoughts of greed, hate, or delusion come to an end.
No cepi ñāto hoti yasassī;	Even if someone is not well-known and famous,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.	if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti.	Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their fame.
Ayampi, bhikkhave, sappurisadhammo. (5)	This too is a quality of a good person.

113.6 - (‘I receive robes, alms-food,… unlike these other monks)

Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.	Furthermore, take a bad person who receives robes, alms-food, lodgings, and medicines and supplies for the sick.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.	‘I receive robes, alms-food, lodgings, and medicines and supplies for the sick, unlike these other monks.’
So tena lābhena attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.	‘It’s not because of one’s material possessions that thoughts of greed, hate, or delusion come to an end.
No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ;	Even if someone doesn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.	if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti.	Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their material possessions.
Ayampi, bhikkhave, sappurisadhammo. (6)	This too is a quality of a good person.

113.7 - (Furthermore, take a bad person who is very learned …)

Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti.	Furthermore, take a bad person who is very learned …
So iti paṭisañcikkhati:
‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti.
So tena bāhusaccena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi bahussuto hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (7)

113.8 - (an expert in the texts on monastic training …)

Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti.	an expert in the texts on monastic training …
So iti paṭisañcikkhati:
‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti.
So tena vinayadharattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi vinayadharo hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (8)

113.9 - (a Dhamma teacher …)

Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti.	a Dhamma teacher …
So iti paṭisañcikkhati:
‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti.
So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi dhammakathiko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (9)

113.10 - (who dwells in the wilderness …)

Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti.	who dwells in the wilderness …
So iti paṭisañcikkhati:
‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti.
So tena āraññikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi āraññiko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (10)

113.11 - (who is a rag robe wearer …)

Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti.	who is a rag robe wearer …
So iti paṭisañcikkhati:
‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti.
So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi paṃsukūliko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (11)

113.12 - (who eats only alms-food …)

Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti.	who eats only alms-food …
So iti paṭisañcikkhati:
‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti.
So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi piṇḍapātiko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (12)

113.13 - (who stays at the root of a tree …)

Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti.	who stays at the root of a tree …
So iti paṭisañcikkhati:
‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti.
So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi rukkhamūliko hoti;
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.
So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (13)

113.14 - (-18 who stays in a charnel ground …)

Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti … pe …	who stays in a charnel ground …
abbhokāsiko hoti …	who stays in the open air …
nesajjiko hoti … pe …	who never lies down …
yathāsanthatiko hoti … pe …	who sleeps wherever they lay their mat ...
ekāsaniko hoti.	who eats in one sitting per day.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti.	‘I eat in one sitting per day, unlike these other monks.’
So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.	‘It’s not because of eating in one sitting per day that thoughts of greed, hate, or delusion come to an end.
No cepi ekāsaniko hoti;	Even if someone eats in more than one sitting per day,
so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti.	if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’
So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti.	Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their eating in one sitting per day.
Ayampi, bhikkhave, sappurisadhammo. (14–18.)	This too is a quality of a good person.

113.19 - (‘I have attained the first jhāna, unlike these other monks.’)

Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Furthermore, take a bad person who, 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.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti.	‘I have attained the first jhāna, unlike these other monks.’
So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.	‘The Buddha has spoken of not identifying even with the attainment of the first jhāna.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.	For however they conceive it, it turns out to be something else.’
So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.	Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the first jhāna.
Ayampi, bhikkhave, sappurisadhammo. (19)	This too is a quality of a good person.

113.20 - (-22 ‘I have attained second, third, fourth jhāna, unlike these other monks.’)

Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ … pe …	Furthermore, take a bad person who, as the directed-thought and evaluation are stilled, enters and remains in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti.	‘I have attained the fourth jhāna, unlike these other monks.’
So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.	‘The Buddha has spoken of not identifying even with the attainment of the fourth jhāna.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.	For however they conceive it, it turns out to be something else.’
So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.	Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the fourth jhāna.
Ayampi, bhikkhave, sappurisadhammo. (20–22.)	This too is a quality of a good person.

113.23 - (dimension of infinite space)

Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Furthermore, take someone who, 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 …
So iti paṭisañcikkhati:
‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti.
So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (23)

113.24 - (the dimension of infinite consciousness …)

Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	the dimension of infinite consciousness …
So iti paṭisañcikkhati:
‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti.
So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (24)

113.25 - (the dimension of nothingness …)

Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	the dimension of nothingness …
So iti paṭisañcikkhati:
‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti.
So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.
So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo. (25)

113.26 - (the dimension of neither perception nor non-perception.)

Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	the dimension of neither perception nor non-perception.
So iti paṭisañcikkhati:	They reflect:
‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti.	‘I have attained the dimension of neither perception nor non-perception, unlike these other monks.’
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.	And they glorify themselves and put others down on account of that.
Ayampi, bhikkhave, asappurisadhammo.	This too is a quality of a bad person.

(good)

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:	A good person reflects:
‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.	‘The Buddha has spoken of not identifying even with the attainment of the dimension of neither perception nor non-perception.
Yena yena hi maññanti tato taṃ hoti aññathā’ti.	For however they conceive it, it turns out to be something else.’
So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.	Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the dimension of neither perception nor non-perception.
Ayampi, bhikkhave, sappurisadhammo. (26)	This too is a quality of a good person.

113.27 - (conclusion: cessation of perception and feeling.)

Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.	Furthermore, take a good person who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.
Ayaṃ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti. (27)	This is a monk who does not conceive anything, does not conceive regarding anything, does not conceive with anything.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

114 – MN 114 Sevitabb-āsevitabba: should be cultivated, and not cultivated

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of the Dharma-[teaching] on what should and should not be cultivated.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Kāyasamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	“I say that there are two kinds of bodily behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ kāyasamācāraṃ.	And each of these is a kind of behavior.
Vacīsamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of verbal behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ vacīsamācāraṃ.	And each of these is a kind of behavior.
Manosamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two kinds of mental behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ manosamācāraṃ.	And each of these is a kind of behavior.
Cittuppādampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two ways of giving rise to a thought:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ cittuppādaṃ.	And each of these is a way of giving rise to a thought.
Saññāpaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two ways of acquiring perception:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ saññāpaṭilābhaṃ.	And each of these is a way of acquiring perception.
Diṭṭhipaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two ways of acquiring views:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ diṭṭhipaṭilābhaṃ.	And each of these is a way of acquiring views.
Attabhāvapaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	I say that there are two ways of reincarnating:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ attabhāvapaṭilābhan”ti.	And each of these is a way of reincarnating.”
Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

114.1 - (two kinds of bodily behavior:)

‘Kāyasamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of bodily behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ kāyasamācāran’ti—	And each of these is a kind of bodily behavior.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo;	You should not cultivate the kind of bodily behavior which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.	And you should cultivate the kind of bodily behavior which causes unskillful Dharmas to decline while skillful Dharmas grow.
Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what kind of bodily behavior causes unskillful Dharmas to grow while skillful Dharmas decline?
Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu;	It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti;	They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti—	They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.	That kind of bodily behavior causes unskillful Dharmas to grow while skillful Dharmas decline.
Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?	And what kind of bodily behavior causes unskillful Dharmas to decline while skillful Dharmas grow?
Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati;	It’s when someone 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.
adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti;	They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti—	They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	That kind of bodily behavior causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Kāyasamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of bodily behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ kāyasamācāran’ti—	And each of these is a kind of bodily behavior.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.

114.2 - (two kinds of verbal behavior:)

‘Vacīsamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of verbal behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ vacīsamācāran’ti—	And each of these is a kind of verbal behavior.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo;	You should not cultivate the kind of verbal behavior which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.	And you should cultivate the kind of verbal behavior which causes unskillful Dharmas to decline while skillful Dharmas grow.
Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what kind of verbal behavior causes unskillful Dharmas to grow while skillful Dharmas decline?
Idha, bhante, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha: ‘jānāmī’ti, jānaṃ vā āha: ‘na jānāmī’ti; apassaṃ vā āha: ‘passāmī’ti, passaṃ vā āha: ‘na passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti;	It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya—iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti;	They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti;	They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to undistractible-lucidity.
samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ—	They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the Dharma-[teaching] or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.	That kind of verbal behavior causes unskillful Dharmas to grow while skillful Dharmas decline.
Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?	And what kind of verbal behavior causes unskillful Dharmas to decline while skillful Dharmas grow?
Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha: ‘na jānāmī’ti, jānaṃ vā āha: ‘jānāmī’ti, apassaṃ vā āha: ‘na passāmī’ti, passaṃ vā āha: ‘passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti;	It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti;	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti;	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ—	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the Dharma-[teaching] and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	That kind of verbal behavior causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Vacīsamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of verbal behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ vacīsamācāran’ti—	And each of these is a kind of verbal behavior.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.

114.3 - (two kinds of mental (mano) behavior:)

‘Manosamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of mental behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ manosamācāran’ti—	And each of these is a kind of mental behavior.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo;	You should not cultivate the kind of mental behavior which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.	And you should cultivate the kind of mental behavior which causes unskillful Dharmas to decline while skillful Dharmas grow.
Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what kind of mental behavior causes unskillful Dharmas to grow while skillful Dharmas decline?
Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti;	It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti—	They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’
evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.	That kind of mental behavior causes unskillful Dharmas to grow while skillful Dharmas decline.
Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?	And what kind of mental behavior causes unskillful Dharmas to decline while skillful Dharmas grow?
Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti: ‘aho vata yaṃ parassa taṃ mamassā’ti;	It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’
abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti—	They have a kind heart and friendly intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’
evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	That kind of mental behavior causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Manosamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two kinds of mental behavior:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ manosamācāran’ti—	And each of these is a kind of mental behavior.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.

114.4 - (two kinds of mind (citta):)

‘Cittuppādampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of giving rise to a thought:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ cittuppādan’ti—	And each of these is a way of giving rise to a thought.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo;	You should not cultivate the way of giving rise to a thought which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.	And you should cultivate the way of giving rise to a thought which causes unskillful Dharmas to decline while skillful Dharmas grow.
Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what way of giving rise to a thought causes unskillful Dharmas to grow while skillful Dharmas decline?
Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati;	It’s when someone is covetous, and lives with their heart full of covetousness.
byāpādavā hoti, byāpādasahagatena cetasā viharati;	They are malicious, and live with their heart full of ill will.
vihesavā hoti, vihesāsahagatena cetasā viharati—	They’re hurtful, and live with their heart intent on harm.
evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.	That way of giving rise to a thought causes unskillful Dharmas to grow while skillful Dharmas decline.
Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?	And what way of giving rise to a thought causes unskillful Dharmas to decline while skillful Dharmas grow?
Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati;	It’s when someone is content, and lives with their heart full of contentment.
abyāpādavā hoti, abyāpādasahagatena cetasā viharati;	They are friendly, and live with their heart full of friendliness.
avihesavā hoti, avihesāsahagatena cetasā viharati—	They’re kind, and live with their heart full of kindness.
evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	That way of giving rise to a thought causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Cittuppādampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of giving rise to a thought:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ cittuppādan’ti—	And each of these is a way of giving rise to a thought.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.

114.5 - (two kinds of perception:)

‘Saññāpaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of acquiring perception:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ saññāpaṭilābhan’ti—	And each of these is a way of acquiring perception.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo;	You should not cultivate the way of acquiring perception which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.	And you should cultivate the way of acquiring perception which causes unskillful Dharmas to decline while skillful Dharmas grow.
Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what way of acquiring perception causes unskillful Dharmas to grow while skillful Dharmas decline?
Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati;	It’s when someone is covetous, and lives with their perception full of covetousness.
byāpādavā hoti, byāpādasahagatāya saññāya viharati;	They are malicious, and live with their perception full of ill will.
vihesavā hoti, vihesāsahagatāya saññāya viharati—	They’re hurtful, and live with their perception intent on harm.
evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.	That way of acquiring perception causes unskillful Dharmas to grow while skillful Dharmas decline.
Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?	And what way of acquiring perception causes unskillful Dharmas to decline while skillful Dharmas grow?
Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati;	It’s when someone is content, and lives with their perception full of contentment.
abyāpādavā hoti, abyāpādasahagatāya saññāya viharati;	They are friendly, and live with their perception full of friendliness.
avihesavā hoti, avihesāsahagatāya saññāya viharati—	They’re kind, and live with their perception full of kindness.
evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	That way of acquiring perception causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Saññāpaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of acquiring perception:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ saññāpaṭilābhan’ti—	And each of these is a way of acquiring perception.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.

114.6 - (two kinds of view (ditthi):)

‘Diṭṭhipaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of acquiring views:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ diṭṭhipaṭilābhan’ti—	And each of these is a way of acquiring views.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo;	You should not cultivate the way of acquiring views which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—evarūpo diṭṭhipaṭilābho sevitabbo.	And you should cultivate the way of acquiring views which causes unskillful Dharmas to decline while skillful Dharmas grow.
Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what way of acquiring views causes unskillful Dharmas to grow while skillful Dharmas decline?
Idha, bhante, ekacco evaṃdiṭṭhiko hoti:	It’s when someone has such a view:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.	That way of acquiring views causes unskillful Dharmas to grow while skillful Dharmas decline.
Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?	And what way of acquiring views causes unskillful Dharmas to decline while skillful Dharmas grow?
Idha, bhante, ekacco evaṃdiṭṭhiko hoti:	It’s when someone has such a view:
‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	That way of acquiring views causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Diṭṭhipaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of acquiring views:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ diṭṭhipaṭilābhan’ti—	And each of these is a way of acquiring views.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.

114.7 - (Two kinds of reincarnating:)

‘Attabhāvapaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of reincarnating:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ attabhāvapaṭilābhan’ti—	And each of these is a way of reincarnating.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti—	The way of reincarnating that causes unskillful Dharmas to grow while skillful Dharmas decline:
evarūpo attabhāvapaṭilābho na sevitabbo;	you should not cultivate that way of reincarnating.
yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—	The way of reincarnating that causes unskillful Dharmas to decline while skillful Dharmas grow:
evarūpo attabhāvapaṭilābho sevitabbo.	you should cultivate that way of reincarnating.
Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?	And what way of reincarnating causes unskillful Dharmas to grow while skillful Dharmas decline?
Sabyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;	Generating rebirth in a hurtful reincarnation, which because of its unpreparedness causes unskillful Dharmas to grow while skillful Dharmas decline.
abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.	And what way of reincarnating causes unskillful Dharmas to decline while skillful Dharmas grow? Generating rebirth in a pleasing reincarnation, which because of its preparedness causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Attabhāvapaṭilābhampāhaṃ, bhikkhave, duvidhena vadāmi—	‘I say that there are two ways of reincarnating:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
tañca aññamaññaṃ attabhāvapaṭilābhan’ti—	And each of these is a way of reincarnating.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.	Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of my brief statement in this way.”
‘Kāyasamācārampāhaṃ, bhikkhave, duvidhena vadāmi—	And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:
sevitabbampi, asevitabbampi;
tañca aññamaññaṃ kāyasamācāran’ti—
iti kho panetaṃ vuttaṃ mayā.
Kiñcetaṃ paṭicca vuttaṃ?
Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo;
yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—
evarūpo kāyasamācāro sevitabbo.

114.8 - (Two kinds of objects for each of the 6 sense media:)

Cakkhuviññeyyaṃ rūpampāhaṃ, sāriputta, duvidhena vadāmi—	“I say that there are two kinds of sight known by the eye:
sevitabbampi, asevitabbampi;	that which you should cultivate, and that which you should not cultivate.
sotaviññeyyaṃ saddampāhaṃ, sāriputta, duvidhena vadāmi—	I say that there are two kinds of sound known by the ear …
sevitabbampi asevitabbampi;
ghānaviññeyyaṃ gandhampāhaṃ, sāriputta, duvidhena vadāmi—	two kinds of smell known by the nose …
sevitabbampi, asevitabbampi;
jivhāviññeyyaṃ rasampāhaṃ, sāriputta, duvidhena vadāmi—	two kinds of taste known by the tongue …
sevitabbampi, asevitabbampi;
kāyaviññeyyaṃ phoṭṭhabbampāhaṃ, sāriputta, duvidhena vadāmi—	two kinds of touch known by the body …
sevitabbampi, asevitabbampi;
manoviññeyyaṃ dhammampāhaṃ, sāriputta, duvidhena vadāmi—	two kinds of thought known by the mind:
sevitabbampi, asevitabbampī”ti.	that which you should cultivate, and that which you should not cultivate.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
‘Cakkhuviññeyyaṃ rūpampāhaṃ, sāriputta, duvidhena vadāmi—	‘I say that there are two kinds of sight known by the eye:
sevitabbampi, asevitabbampī’ti—	that which you should cultivate, and that which you should not cultivate.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ;	You should not cultivate the kind of sight known by the eye which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ.	And you should cultivate the kind of sight known by the eye which causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Cakkhuviññeyyaṃ rūpampāhaṃ, sāriputta, duvidhena vadāmi—	‘I say that there are two kinds of sight known by the eye:
sevitabbampi, asevitabbampī’ti—	that which you should cultivate, and that which you should not cultivate.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.
Sotaviññeyyaṃ saddampāhaṃ, sāriputta … pe …	‘I say that there are two kinds of sound known by the ear …
evarūpo sotaviññeyyo saddo na sevitabbo …
evarūpo sotaviññeyyo saddo sevitabbo …
evarūpo ghānaviññeyyo gandho na sevitabbo …	two kinds of smell known by the nose …
evarūpo ghānaviññeyyo gandho sevitabbo …
evarūpo jivhāviññeyyo raso na sevitabbo …	two kinds of taste known by the tongue …
evarūpo jivhāviññeyyo raso sevitabbo …
kāyaviññeyyaṃ phoṭṭhabbampāhaṃ, sāriputta …	two kinds of touch known by the body …
evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo …
evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.
‘Manoviññeyyaṃ dhammampāhaṃ, sāriputta, duvidhena vadāmi—	two kinds of thought known by the mind:
sevitabbampi, asevitabbampī’ti—	that which you should cultivate, and that which you should not cultivate.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo;	You should not cultivate the kind of thought known by the mind which causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo.	And you should cultivate the kind of thought known by the mind which causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Manoviññeyyaṃ dhammampāhaṃ, sāriputta, duvidhena vadāmi—	‘I say that there are two kinds of thought known by the mind:
sevitabbampi, asevitabbampī’ti—	that which you should cultivate, and that which you should not cultivate.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.	That’s what the Buddha said, and this is why he said it.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.	Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of my brief statement in this way.”
‘Cakkhuviññeyyaṃ rūpampāhaṃ, sāriputta, duvidhena vadāmi—	And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:
sevitabbampi, asevitabbampī’ti—
iti kho panetaṃ vuttaṃ mayā.
Kiñcetaṃ paṭicca vuttaṃ?
Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ;
yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ.
‘Cakkhuviññeyyaṃ rūpampāhaṃ, sāriputta, duvidhena vadāmi—
sevitabbampi, asevitabbampī’ti—
iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

114.9 - (Two kinds of robes, lodging, ...city...person:)

Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi—	“I say that there are two kinds of robes:
sevitabbampi, asevitabbampi … pe …	that which you should cultivate, and that which you should not cultivate.
piṇḍapātaṃpāhaṃ, sāriputta …	I say that there are two kinds of alms-food …
senāsanaṃpāhaṃ, sāriputta …	lodging …
gāmampāhaṃ, sāriputta …	village …
nigamampāhaṃ, sāriputta …	town …
nagarampāhaṃ, sāriputta …	city …
janapadampāhaṃ, sāriputta …	country …
puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi—	person:
sevitabbampi, asevitabbampī”ti.	that which you should cultivate, and that which you should not cultivate.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:	When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi—	‘I say that there are two kinds of robes …
sevitabbampi, asevitabbampī’ti—
iti kho panetaṃ vuttaṃ bhagavatā.
Kiñcetaṃ paṭicca vuttaṃ?
Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ;
yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ.
‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi—
sevitabbampi, asevitabbampī’ti—
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.
Piṇḍapātaṃpāhaṃ, sāriputta … pe …	alms-food …
evarūpo piṇḍapāto na sevitabbo …
evarūpo piṇḍapāto sevitabbo …
senāsanaṃpāhaṃ, sāriputta … pe …	lodging …
evarūpaṃ senāsanaṃ na sevitabbaṃ …
evarūpaṃ senāsanaṃ sevitabbaṃ …
gāmampāhaṃ, sāriputta … pe …	village …
evarūpo gāmo na sevitabbo …
evarūpo gāmo sevitabbo …
evarūpo nigamo na sevitabbo …	town …
evarūpo nigamo sevitabbo …
evarūpaṃ nagaraṃ na sevitabbaṃ …	city …
evarūpaṃ nagaraṃ sevitabbaṃ …
evarūpo janapado na sevitabbo …	country …
evarūpo janapado sevitabbo.
‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi—	person:
sevitabbampi, asevitabbampī’ti—	that which you should cultivate, and that which you should not cultivate.’
iti kho panetaṃ vuttaṃ bhagavatā.	That’s what the Buddha said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did he say it?
Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo;	You should not cultivate the kind of person who causes unskillful Dharmas to grow while skillful Dharmas decline.
yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo.	And you should cultivate the kind of person who causes unskillful Dharmas to decline while skillful Dharmas grow.
‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi—	‘I say that there are two kinds of person:
sevitabbampi, asevitabbampī’ti—	those who you should cultivate, and those who you should not cultivate.’
iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti.	That’s what the Buddha said, and this is why he said it.
Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī”ti.	Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Sādhu kho tvaṃ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi.	It’s good that you understand the detailed meaning of my brief statement in this way.”
‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi—	And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he added:
sevitabbampi, asevitabbampī’ti—
iti kho panetaṃ vuttaṃ mayā.
Kiñcetaṃ paṭicca vuttaṃ?
Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ;
yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ.
‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi—
sevitabbampi, asevitabbampī’ti—
iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.
(Yathā paṭhamaṃ tathā vitthāretabbaṃ)
Evarūpo piṇḍapāto …
evarūpaṃ senāsanaṃ …
evarūpo gāmo …
evarūpo nigamo …
evarūpaṃ nagaraṃ …
evarūpo janapado.
Sabbepi ce, sāriputta, khattiyā imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya.	“If all the warrior-nobles, brahmins, merchants, and workers were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness.
Sabbepi ce, sāriputta, brāhmaṇā … pe …
sabbepi ce, sāriputta, vessā …
sabbepi ce, sāriputta, suddā imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya.
Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā”ti.	If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Sāriputta was happy with what the Buddha said.

115 – MN 115 Bahu-dhātuka: many elements

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;	“Whatever dangers there are, all come from the foolish, not from the astute.
ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato;	Whatever perils there are, all come from the foolish, not from the astute.
ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.	Whatever hazards there are, all come from the foolish, not from the astute.
Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;	It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;	In the same way, whatever dangers there are, all come from the foolish, not from the astute.
ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato;	Whatever perils there are, all come from the foolish, not from the astute.
ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.	Whatever hazards there are, all come from the foolish, not from the astute.
Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito;	So, the fool is dangerous, but the astute person is safe.
saupaddavo bālo, anupaddavo paṇḍito;	The fool is perilous, but the astute person is not.
saupasaggo bālo, anupasaggo paṇḍito.	The fool is hazardous, but the astute person is not.
Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.	There’s no danger, peril, or hazard that comes from the astute.
Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṃsakā’ti—	So you should train like this: ‘We shall be astute, we shall be inquirers.’”
evañhi vo, bhikkhave, sikkhitabban”ti.
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃvacanāyā”ti?	“Sir, how is a monk qualified to be called ‘astute, an inquirer’?”
“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti—	"Ānanda, it’s when a monk is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible.
ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃvacanāyā”ti.	That’s how a monk is qualified to be called ‘astute, an inquirer’.”

115.1 - (‘skilled in the elements’: 18 elements eye,form,consciousness x 6)

“Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, how is a monk qualified to be called ‘skilled in the elements’?”
“Aṭṭhārasa kho imā, ānanda, dhātuyo—	“There are, Ānanda, these eighteen elements:
cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu;	the elements of the eye, sights, and eye consciousness;
sotadhātu, saddadhātu, sotaviññāṇadhātu;	the ear, sounds, and ear consciousness;
ghānadhātu, gandhadhātu, ghānaviññāṇadhātu;	the nose, smells, and nose consciousness;
jivhādhātu, rasadhātu, jivhāviññāṇadhātu;	the tongue, tastes, and tongue consciousness;
kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu;	the body, touches, and body consciousness;
manodhātu, dhammadhātu, manoviññāṇadhātu.	the mind, thoughts, and mind consciousness.
Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati—	When a monk knows and sees these eighteen elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (1)	they’re qualified to be called ‘skilled in the elements’.”

115.2 - (elements of earth, water, fire, air, space, and consciousness.)

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda.	“There could, Ānanda.
Chayimā, ānanda, dhātuyo—	There are these six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.	the elements of earth, water, fire, air, space, and consciousness.
Imā kho, ānanda, cha dhātuyo yato jānāti passati—	When a monk knows and sees these six elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (2)	they’re qualified to be called ‘skilled in the elements’.”

115.3 - (elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.)

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda.	“There could, Ānanda.
Chayimā, ānanda, dhātuyo—	There are these six elements:
sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu.	the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.
Imā kho, ānanda, cha dhātuyo yato jānāti passati—	When a monk knows and sees these six elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (3)	they’re qualified to be called ‘skilled in the elements’.”

115.4 - (elements of sensuality, renunciation, malice, good will, cruelty, and compassion)

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda.	“There could, Ānanda.
Chayimā, ānanda, dhātuyo—	There are these six elements:
kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu, avihiṃsādhātu.	the elements of sensuality, renunciation, malice, good will, cruelty, and compassion.
Imā kho, ānanda, cha dhātuyo yato jānāti passati—	When a monk knows and sees these six elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (4)	they’re qualified to be called ‘skilled in the elements’.”

115.5 – (elements of the sensual realm, the realm of form, and the formless realm)

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda.	“There could, Ānanda.
Tisso imā, ānanda, dhātuyo—	There are these three elements:
kāmadhātu, rūpadhātu, arūpadhātu.	the elements of the sensual realm, the realm of form, and the formless realm.
Imā kho, ānanda, tisso dhātuyo yato jānāti passati—	When a monk knows and sees these three elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (5)	they’re qualified to be called ‘skilled in the elements’.”

115.6 - (conditioned element and the unconditioned element.)

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, could there be another way in which a monk is qualified to be called ‘skilled in the elements’?”
“Siyā, ānanda.	“There could, Ānanda.
Dve imā, ānanda, dhātuyo—	There are these two elements:
saṅkhatādhātu, asaṅkhatādhātu.	the conditioned element and the unconditioned element.
Imā kho, ānanda, dve dhātuyo yato jānāti passati—	When a monk knows and sees these two elements,
ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃvacanāyā”ti. (6)	they’re qualified to be called ‘skilled in the elements’.”

115.7 - (‘skilled in the sense fields’?)

“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, how is a monk qualified to be called ‘skilled in the sense fields’?”
“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni—	“There are these six interior and exterior sense fields:
cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca 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.
Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati—	When a monk knows and sees these six interior and exterior sense fields,
ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṃvacanāyā”ti.	they’re qualified to be called ‘skilled in the sense fields’.”

115.8 - (‘skilled in dependent origination’?)

“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, how is a monk qualified to be called ‘skilled in dependent origination’?”
“Idhānanda, bhikkhu evaṃ pajānāti:	“It’s when a monk understands:
‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati,	‘When this exists, that is; due to the arising of this, that arises.
imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ—	When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:
avijjāpaccayā saṅkhārā,	ignorance is a condition for co-doings.
saṅkhārapaccayā viññāṇaṃ,	co-doings are conditions for consciousness.
viññāṇapaccayā nāmarūpaṃ,	Consciousness is a condition for name and form.
nāmarūpapaccayā saḷāyatanaṃ,	Name and form are conditions for the six sense fields.
saḷāyatanapaccayā phasso,	The six sense fields are conditions for contact.
phassapaccayā vedanā,	Contact is a condition for feeling.
vedanāpaccayā taṇhā,	Feeling is a condition for craving.
taṇhāpaccayā upādānaṃ,	Craving is a condition for grasping.
upādānapaccayā bhavo,	Grasping is a condition for continued existence.
bhavapaccayā jāti,	Continued existence is a condition for rebirth.
jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti.	Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,	When ignorance fades away and ceases with nothing left over, co-doings cease.
saṅkhāranirodhā viññāṇanirodho,	When co-doings cease, consciousness ceases.
viññāṇanirodhā nāmarūpanirodho,	When consciousness ceases, name and form cease.
nāmarūpanirodhā saḷāyatananirodho,	When name and form cease, the six sense fields cease.
saḷāyatananirodhā phassanirodho,	When the six sense fields cease, contact ceases.
phassanirodhā vedanānirodho,	When contact ceases, feeling ceases.
vedanānirodhā taṇhānirodho,	When feeling ceases, craving ceases.
taṇhānirodhā upādānanirodho,	When craving ceases, grasping ceases.
upādānanirodhā bhavanirodho,	When grasping ceases, continued existence ceases.
bhavanirodhā jātinirodho,	When continued existence ceases, rebirth ceases.
jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti.	When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.	That is how this entire mass of suffering ceases.’
Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃvacanāyā”ti.	That’s how a monk is qualified to be called ‘skilled in dependent origination’.”

115.9 - (‘skilled in the possible and impossible’?)

“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃvacanāyā”ti?	“But sir, how is a monk qualified to be called ‘skilled in the possible and impossible’?”
“Idhānanda, bhikkhu ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	“It’s when a monk understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti;	But it’s possible for an ordinary person to take some condition as permanent. That is possible.’
‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it’s possible for an ordinary person to take some condition as pleasant.’
‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti,	They understand: ‘It’s impossible for a person accomplished in view to take anything as self.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it’s possible for an ordinary person to take something as self.’
‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a person accomplished in view to murder their mother.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it’s possible for an ordinary person to murder their mother.’
‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya … pe …	They understand: ‘It’s impossible for a person accomplished in view to murder their father … or murder a perfected one.
arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti;	But it’s possible for an ordinary person to murder their father … or a perfected one.’
‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a person accomplished in view to injure a Realized One with malicious intent.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it’s possible for an ordinary person to injure a Realized One with malicious intent.’
‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a person accomplished in view to cause a schism in the Saṅgha.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it’s possible for an ordinary person to cause a schism in the Saṅgha.’
‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a person accomplished in view to acknowledge another teacher.
‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it’s possible for an ordinary person to acknowledge another teacher.’
‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.
‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’
‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time.
‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for just one wheel-turning monarch to arise in one solar system.’
‘Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha.
‘ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for a man to be a perfected one, a fully awakened Buddha.’
‘Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a woman to be a wheel-turning monarch.
‘ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for a man to be a wheel-turning monarch.’
‘Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya … mārattaṃ kareyya … brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or Brahmā.
‘ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya … mārattaṃ kareyya … brahmattaṃ kareyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’
‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for a likable, desirable, agreeable result to come from bad conduct of body, speech, and mind.
‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’
‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa … pe …
yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;
ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa … pe …
yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti.
‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable result to come from good conduct of body, speech, and mind.
‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’
‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa … pe …
yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;
‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa … pe …
yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.
‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’
‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī … pe …
yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;
‘ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī … pe …
yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.
‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;	They understand: ‘It’s impossible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.
‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.	But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’
‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī … pe …
yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;
‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī … pe …
yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.
Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃvacanāyā”ti.	That’s how a monk is qualified to be called ‘skilled in the possible and impossible’.”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Konāmo ayaṃ, bhante, dhammapariyāyo”ti?	What is the name of this exposition of the teaching?”
“Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ ‘bahudhātuko’tipi naṃ dhārehi, ‘catuparivaṭṭo’tipi naṃ dhārehi, ‘dhammādāso’tipi naṃ dhārehi, ‘amatadundubhī’tipi naṃ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṃ dhārehī”ti.	“In that case, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Cycles’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of the Deathless’, or else ‘The Supreme Victory in Battle’.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

116 – MN 116 Isigili: At Isigili

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati isigilismiṃ pabbate.	At one time the Buddha was staying near Rājagaha, on the Isigili Mountain.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Passatha no tumhe, bhikkhave, etaṃ vebhāraṃ pabbatan”ti?	“monks, do you see that Mount Vebhāra?”
“Evaṃ, bhante”.	“Yes, sir.”
“Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti.	“It used to have a different label and description.
Passatha no tumhe, bhikkhave, etaṃ paṇḍavaṃ pabbatan”ti?	Do you see that Mount Paṇḍava?”
“Evaṃ, bhante”.	“Yes, sir.”
“Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti.	“It too used to have a different label and description.
Passatha no tumhe, bhikkhave, etaṃ vepullaṃ pabbatan”ti?	Do you see that Mount Vepulla?”
“Evaṃ, bhante”.	“Yes, sir.”
“Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti.	“It too used to have a different label and description.
Passatha no tumhe, bhikkhave, etaṃ gijjhakūṭaṃ pabbatan”ti?	Do you see that Mount Vulture’s Peak?”
“Evaṃ, bhante”.	“Yes, sir.”
“Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti.	“It too used to have a different label and description.
Passatha no tumhe, bhikkhave, imaṃ isigiliṃ pabbatan”ti?	Do you see that Mount Isigili?”
“Evaṃ, bhante”.	“Yes, sir.”
“Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti.	“It used to have exactly the same label and description.

116.2 - (Once upon a time, five hundred Buddhas awakened for themselves)

Bhūtapubbaṃ, bhikkhave, pañca paccekabuddhasatāni imasmiṃ isigilismiṃ pabbate ciranivāsino ahesuṃ.	Once upon a time, five hundred Buddhas awakened for themselves dwelt for a long time on this Isigili.
Te imaṃ pabbataṃ pavisantā dissanti, paviṭṭhā na dissanti.	They were seen entering the mountain, but after entering were seen no more.
Tamenaṃ manussā disvā evamāhaṃsu:	When people noticed this they said:
‘ayaṃ pabbato ime isī gilatī’ti;	‘That mountain swallows these hermits!’
‘isigili isigili’ tveva samaññā udapādi.	That’s how it came to be known as Isigili.
Ācikkhissāmi, bhikkhave, paccekabuddhānaṃ nāmāni;	I shall declare the names of the Buddhas awakened for themselves;
kittayissāmi, bhikkhave, paccekabuddhānaṃ nāmāni;	I shall extol the names of the Buddhas awakened for themselves;
desessāmi, bhikkhave, paccekabuddhānaṃ nāmāni.	I shall teach the names of the Buddhas awakened for themselves.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Ariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	“The Buddhas awakened for themselves who dwelt for a long time on this Isigili were named Ariṭṭha,
upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Upariṭṭha,
tagarasikhī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Tagarasikhin,
yasassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Yasassin,
sudassano nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Sudassana,
piyadassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Piyadassin,
gandhāro nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Gandhāra,
piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Piṇḍola,
upāsabho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Upāsabha,
nīto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Nītha,
tatho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi,	Tatha,
sutavā nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi;	Sutavā,
bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi.	and Bhāvitatta

116.3 - (verse)

Ye sattasārā anīghā nirāsā,	Those saintly beings, untroubled and free of hope,
Paccekamevajjhagamaṃsu bodhiṃ;	who each achieved awakening by themselves;
Tesaṃ visallāna naruttamānaṃ,	hear me extol their names,
Nāmāni me kittayato suṇātha.	the supreme persons, free of thorns.
Ariṭṭho upariṭṭho tagarasikhī yasassī,	Ariṭṭha, Upariṭṭha, Tagarasikhin, Yasassin,
Sudassano piyadassī ca susambuddho;	Sudassana, and Piyadassin the awakened;
Gandhāro piṇḍolo upāsabho ca,	Gandhāra, Piṇḍola, and Upāsabha,
Nīto tatho sutavā bhāvitatto.	Nītha, Tatha, Sutavā, and Bhāvitatta.
Sumbho subho matulo aṭṭhamo ca,	Sumbha, Subha, Methula, and Aṭṭhama,
Athassumegho anīgho sudāṭho;	and Assumegha, Anīgha, and Sudāṭha,
Paccekabuddhā bhavanettikhīṇā,	awakened for themselves, enders of the attachment to rebirth.
Hiṅgū ca hiṅgo ca mahānubhāvā.	Hiṅgū, and Hiṅga the mighty.
Dve jālino munino aṭṭhako ca,	Two sages named Jāli, and Aṭṭhaka.
Atha kosallo buddho atho subāhu;	Then the Buddha Kosala and Subāhu;
Upanemiso nemiso santacitto,	Upanemi, Nemi, and Santacitta,
Sacco tatho virajo paṇḍito ca.	right and true, stainless and astute.
Kāḷūpakāḷā vijito jito ca,	Kāḷa and Upakāḷa, Vijita and Jita,
Aṅgo ca paṅgo ca guttijito ca;	Aṅga and Paṅga, and Guttijita too;
Passi jahi upadhidukkhamūlaṃ,	Passin gave up attachment, suffering’s root,
Aparājito mārabalaṃ ajesi.	while Aparājita defeated Māra’s power.
Satthā pavattā sarabhaṅgo lomahaṃso,	Satthar, Pavattar, Sarabhaṅga, Lomahaṁsa,
Uccaṅgamāyo asito anāsavo;	Uccaṅgamāya, Asita, Anāsava,
Manomayo mānacchido ca bandhumā,	Manomaya, and Bandhumant the cutter of conceit,
Tadādhimutto vimalo ca ketumā.	and Tadādhimutta the immaculate and resplendent.
Ketumbharāgo ca mātaṅgo ariyo,	Ketumbarāga, Mātaṅga, and Ariya,
Athaccuto accutagāmabyāmako;	then Accuta, Accutagāma, and Byāmaka,
Sumaṅgalo dabbilo supatiṭṭhito,	Sumaṅgala, Dabbila, Supatiṭṭhita,
Asayho khemābhirato ca sorato.	Asayha, Khemābhirata, and Sorata.
Durannayo saṅgho athopi ujjayo,	Durannaya, Saṅgha, and also Ujjaya,
Aparo muni sayho anomanikkamo;	another sage, Sayha of peerless effort.
Ānando nando upanando dvādasa,	There are twelve Ānandas, Nandas, and Upanandas,
Bhāradvājo antimadehadhārī.	and Bhāradvāja, bearing his final body.
Bodhi mahānāmo athopi uttaro,	Bodhi, also Mahānāma the supreme,
Kesī sikhī sundaro dvārabhājo;	Kesin, Sikhin, Sundara, and Bhāradvāja,
Tissūpatissā bhavabandhanacchidā,	Tissa and Upatissa, who’ve both cut the bonds to rebirth,
Upasikhi taṇhacchido ca sikhari.	Upasīdarin and Sīdarin, who’ve both cut off craving.
Buddho ahu maṅgalo vītarāgo,	Maṅgala was awakened, free of greed,
Usabhacchidā jāliniṃ dukkhamūlaṃ;	Usabha cut the net, the root of suffering,
Santaṃ padaṃ ajjhagamopanīto,	Upanīta who attained the state of peace,
Uposatho sundaro saccanāmo.	Uposatha, Sundara, and Saccanāma.
Jeto jayanto padumo uppalo ca,	Jeta, Jayanta, Paduma, and Uppala;
Padumuttaro rakkhito pabbato ca;	Padumuttara, Rakkhita, and Pabbata,
Mānatthaddho sobhito vītarāgo,	Mānatthaddha, beautiful and free of greed,
Kaṇho ca buddho suvimuttacitto.	and the Buddha Kaṇha, his mind well freed.
Ete ca aññe ca mahānubhāvā,	These and other mighty ones awakened for themselves,
Paccekabuddhā bhavanettikhīṇā;	enders of the attachment to rebirth—
Te sabbasaṅgātigate mahesī,	honor these great hermits who are fully nirvana'd,
having got past all ties, limitless.”	having got past all ties, limitless.”
Parinibbute vandatha appameyye”ti.	Parinibbute vandatha appameyye”ti.

117 – MN 117 Mahā-cattārīsaka: great forty

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ.	“monks, I will teach you noble right undistractible-lucidity with its vital conditions and its prerequisites.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

117.8 - (Ariyo sammā-samādhi saupaniso saparikkhāro)

“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?	“And what is noble right undistractible-lucidity with its vital conditions and its prerequisites?
Seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati;	They are: right view, right resolve, right speech, right action, right livelihood, right effort, and right remembering.
yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—	Singular-preoccupation of mind with these seven factors as prerequisites
ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.	is called noble right undistractible-lucidity with its vital conditions and also with its prerequisites.

117.1 - (Right and wrong view)

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.	When you understand wrong view as wrong view and right view as right view, that’s your right view.
Katamā ca, bhikkhave, micchādiṭṭhi?	And what is wrong view?
‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
ayaṃ, bhikkhave, micchādiṭṭhi.	This is wrong view.
Katamā ca, bhikkhave, sammādiṭṭhi?	And what is right view?
Sammādiṭṭhimpahaṃ, bhikkhave, dvāyaṃ vadāmi—	Right view is twofold, I say.
atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;	There is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment.
atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.	And there is right view that is noble, without-asinine-inclinations, transcendent, a factor of the path.
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?	And what is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment?
‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—	‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.	This is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment.
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?	And what is right view that is noble, without-asinine-inclinations, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ—	It’s the discernment—the faculty of discernment, the power of discernment, the awakening factor of Dharma-investigation, and right view as a factor of the path—in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path.
ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.	This is called right view that is noble, without-asinine-inclinations, transcendent, a factor of the path.
So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.	They make an effort to give up wrong view and take up right view: that’s their right effort.
So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati.	rememberfully they give up wrong view and take up right view: that’s their right remembering.
Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati.	So these three Dharmas keep running and circling around right view, namely: right view, right effort, and right remembering.

117.2 - (Right and wrong resolve Sammāsaṅkappo)

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.	When you understand wrong resolve as wrong resolve and right resolve as right resolve, that’s your right view.

(micchā-saṅkappo)

Katamo ca, bhikkhave, micchāsaṅkappo?	And what is wrong resolve?
Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo—	resolves of sensuality, of ill-will, and of harming.
ayaṃ, bhikkhave, micchāsaṅkappo.	This is wrong resolve.

(sammā-saṅkappo)

Katamo ca, bhikkhave, sammāsaṅkappo?	And what is right resolve?
Sammāsaṅkappampahaṃ, bhikkhave, dvāyaṃ vadāmi—	Right resolve is twofold, I say.
atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;	There is right resolve that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment.
atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.	And there is right resolve that is noble, without-asinine-inclinations, transcendent, a factor of the path.

(s āsavo)

Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?	And what is right resolve that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment?
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo:	resolves of renunciation, non-ill-will, and non-harming.
‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.	This is right resolve that is accompanied by asinine-inclinations.

(ariyo an-āsavo)

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?	And what is right resolve that is noble, without-asinine-inclinations, transcendent, a factor of the path?
Yo kho, bhikkhave,	monks, for one of
ariya-cittassa	noble mind
an-āsava-cittassa	Without-asinine-inclinations (in) mind,
ariya-magga-sam-aṅgino	who possesses the noble path
ariya-maggaṃ bhāvayato	and develops the noble path.

[right resolve is]

takko	thinking,
vi-takko	Directed-thinking,
saṅkappo	resolve,
appanā	applying,
By-appanā	strong-applying,
cetaso abhiniropanā	mind being implanted, [inculcate, apply, fixed]
Vacī-saṅ-khāro—	verbal-co-doings

(end of right resolve defn.⏹️)

ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.	This is right resolve that is noble.
So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.	They make an effort to give up wrong resolve and take up right resolve: that’s their right effort.
So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati.	rememberfully they give up wrong resolve and take up right resolve: that’s their right remembering.
Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati.	So these three Dharmas keep running and circling around right resolve, namely: right view, right effort, and right remembering.

117.3 - (Right and wrong speech Sammāvācā )

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi.	When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view.
Katamā ca, bhikkhave, micchāvācā?	And what is wrong speech?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—	Speech that’s false, divisive, harsh, or nonsensical.
ayaṃ, bhikkhave, micchāvācā.	This is wrong speech.
Katamā ca, bhikkhave, sammāvācā?	And what is right speech?
Sammāvācampahaṃ, bhikkhave, dvāyaṃ vadāmi—	Right speech is twofold, I say.
atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;	There is right speech that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment.
atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.	And there is right speech that is noble, without-asinine-inclinations, transcendent, a factor of the path.
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?	And what is right speech that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment?
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—	The refraining from lying, divisive speech, harsh speech, and talking nonsense.
ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.	This is right speech that is accompanied by asinine-inclinations.
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?	And what is right speech that is noble, without-asinine-inclinations, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—	It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path.
ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.	This is right speech that is noble.
So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo.	They make an effort to give up wrong speech and take up right speech: that’s their right effort.
So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati.	rememberfully they give up wrong speech and take up right speech: that’s their right remembering.
Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati.	So these three Dharmas keep running and circling around right speech, namely: right view, right effort, and right remembering.

117.4 - (Right and wrong action Sammākammanto )

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi.	When you understand wrong action as wrong action and right action as right action, that’s your right view.
Katamo ca, bhikkhave, micchākammanto?	And what is wrong action?
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro—	Killing living creatures, stealing, and sexual misconduct.
ayaṃ, bhikkhave, micchākammanto.	This is wrong action.
Katamo ca, bhikkhave, sammākammanto?	And what is right action?
Sammākammantampahaṃ, bhikkhave, dvāyaṃ vadāmi—	Right action is twofold, I say.
atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;	There is right action that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment.
atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.	And there is right action that is noble, without-asinine-inclinations, transcendent, a factor of the path.
Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?	And what is right action that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—	Refraining from killing living creatures, stealing, and sexual misconduct.
ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.	This is right action that is accompanied by asinine-inclinations.
Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?	And what is right action that is noble, without-asinine-inclinations, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—	It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path.
ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.	This is right action that is noble.
So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo.	They make an effort to give up wrong action and take up right action: that’s their right effort.
So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati.	rememberfully they give up wrong action and take up right action: that’s their right remembering.
Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati.	So these three Dharmas keep running and circling around right action, namely: right view, right effort, and right remembering.

117.5 - (Right and wrong livelihood Sammāājīvo)

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi.	When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.
Katamo ca, bhikkhave, micchāājīvo?	And what is wrong livelihood?
Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā—	Deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions.
ayaṃ, bhikkhave, micchāājīvo.	This is wrong livelihood.
Katamo ca, bhikkhave, sammāājīvo?	And what is right livelihood?
Sammāājīvampahaṃ, bhikkhave, dvāyaṃ vadāmi—	Right livelihood is twofold, I say.
atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;	There is right livelihood that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment.
atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.	And there is right livelihood that is noble, without-asinine-inclinations, transcendent, a factor of the path.
Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?	And what is right livelihood that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment?
Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti—	It’s when a noble-one's-disciple gives up wrong livelihood and earns a living by right livelihood.
ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.	This is right livelihood that is accompanied by asinine-inclinations.
Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?	And what is right livelihood that is noble, without-asinine-inclinations, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—	It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path.
ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.	This is right livelihood that is noble.
So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.	They make an effort to give up wrong livelihood and take up right livelihood: that’s their right effort.
So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati.	rememberfully they give up wrong livelihood and take up right livelihood: that’s their right remembering.
Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati.	So these three Dharmas keep running and circling around right livelihood, namely: right view, right effort, and right remembering.

117.10 – (10 factor version of ☸8aam noble eightfold path causal chain )

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti.	Right view gives rise to right resolve. Right resolve 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.
Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.	So the trainee has eight factors, while the perfected one has ten factors.
Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti.	And here too, the eradication of many bad, unskillful Dharmas is developed to perfection due to right knowledge.

(10 right factors wiping out 10 wrong ones)

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.	In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?	And how does right view come first?
Sammādiṭṭhissa, bhikkhave, 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 Dharmas that arise because of wrong view are worn away.
Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right view, many skillful Dharmas are developed to perfection.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti … pe …	For one of right resolve, wrong resolve is worn away. …
sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …	For one of right speech, wrong speech is worn away. …
sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …	For one of right action, wrong action is worn away. …
sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …	For one of right livelihood, wrong livelihood is worn away. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …	For one of right effort, wrong effort is worn away. …
sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …	For one of right remembering, wrong remembering is worn away. …
sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …	For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away. …
sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti …	For one of right knowledge, wrong knowledge is worn away. …
sammāvimuttassa, bhikkhave, 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 Dharmas that arise because of wrong freedom are worn away.
Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.	And because of right freedom, many skillful Dharmas are developed to perfection.
Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—	So there are twenty on the side of the skillful, and twenty on the side of the unskillful.
mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	This exposition of the Dharma-[teaching] on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

117.15 - (Conclusion: anyone who dares criticize this sutta needs a rebuking)

Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti—	If any ascetic or brahmin imagines they can criticize and reject the exposition of the Dharma-[teaching] on the Great Forty, they deserve rebuke and criticism on ten legitimate grounds in the present life.
sammādiṭṭhiñce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā;	If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view.
sammāsaṅkappañce bhavaṃ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā;	If they criticize right resolve …
sammāvācañce bhavaṃ garahati … pe …	right speech …
sammākammantañce bhavaṃ garahati …	right action …
sammāājīvañce bhavaṃ garahati …	right livelihood …
sammāvāyāmañce bhavaṃ garahati …	right effort …
sammāsatiñce bhavaṃ garahati …	right remembering …
sammāsamādhiñce bhavaṃ garahati …	right undistractible-lucidity …
sammāñāṇañce bhavaṃ garahati …	right knowledge …
sammāvimuttiñce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā.	right freedom, they praise and honor the ascetics and brahmins who have wrong freedom.
Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.	If any ascetic or brahmin imagines they can criticize and reject the exposition of the Dharma-[teaching] on the Great Forty, they deserve rebuke and criticism on these ten legitimate grounds in the present life.
Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu.	Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected.
Taṃ kissa hetu?	Why is that?
Nindābyārosaupārambhabhayā”ti.	For fear of being blamed, criticized, and faulted.”
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⏹️)

118 – MN 118 Ānāpānas-sati: Remembering Dharma on breathing

(2023 --ERROR SUTREF-- translation by frankk‍ )

118.0 – (inspiring scene of monks and their practices)

(section 118.0 derived from sujato)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ—	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with several well-known senior disciples, such as
āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.	the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and others.
Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti.	Now at that time the senior monks were advising and instructing the junior monks.
Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.	Some senior monks instructed ten monks, while some instructed twenty, thirty, or forty.
Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti.	Being instructed by the senior monks, the junior monks realized a higher distinction than they had before.
Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṃghaparivuto abbhokāse nisinno hoti.	Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks for the invitation to admonish.
Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi:	Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“āraddhosmi, bhikkhave, imāya paṭipadāya;	“I am satisfied, monks, with this practice.
āraddhacittosmi, bhikkhave, imāya paṭipadāya.	My heart is satisfied with this practice.
Tasmātiha, bhikkhave, bhiyyoso mattāya vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.	So you should rouse up even more energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idhevāhaṃ sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessāmī”ti.	I will wait here in Sāvatthī for the Komudi full moon of the fourth month.”
Assosuṃ kho jānapadā bhikkhū:	monks from around the country heard about this.
“bhagavā kira tattheva sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessatī”ti.
Te jānapadā bhikkhū sāvatthiṃ osaranti bhagavantaṃ dassanāya.	They came down to Sāvatthī to see the Buddha.
Te ca kho therā bhikkhū bhiyyoso mattāya nave bhikkhū ovadanti anusāsanti.	And those senior monks instructed the junior monks even more.
Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.	Some senior monks instructed ten monks, while some instructed twenty, thirty, or forty.
Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṃ pubbenāparaṃ visesaṃ jānanti.	Being instructed by the senior monks, the junior monks realized a higher distinction than they had before.
Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.	Now, at that time it was the sabbath—the Komudi full moon on the fifteenth day of the fourth month—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi:	Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“Apalāpāyaṃ, bhikkhave, parisā; nippalāpāyaṃ, bhikkhave, parisā; suddhā sāre patiṭṭhitā.	“This assembly has no nonsense, monks, it’s free of nonsense. It consists purely of the essential core.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho; tathārūpā ayaṃ, bhikkhave, parisā	Such is this Saṅgha of monks, such is this assembly!
yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa.	An assembly such as this 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.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho; tathārūpā ayaṃ, bhikkhave, parisā	Such is this Saṅgha of monks, such is this assembly!
yathārūpāya parisāya appaṃ dinnaṃ bahu hoti, bahu dinnaṃ bahutaraṃ.	Even a small gift to an assembly such as this is fruitful, while giving more is even more fruitful.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho; tathārūpā ayaṃ, bhikkhave, parisā	Such is this Saṅgha of monks, such is this assembly!
yathārūpā parisā dullabhā dassanāya lokassa.	An assembly such as this is rarely seen in the world.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho; tathārūpā ayaṃ, bhikkhave, parisā	Such is this Saṅgha of monks, such is this assembly!
yathārūpaṃ parisaṃ alaṃ yojanagaṇanāni dassanāya gantuṃ puṭosenāpi.	An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṃghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā—	For in this Saṅgha there are perfected monks, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṃghe.	There are such monks in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṃghe pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā—	In this Saṅgha there are monks who, with the ending of the five lower fetters are reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṃghe.	There are such monks in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṃghe tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti—	In this Saṅgha there are monks who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṃghe.	There are such monks in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṃghe tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā—	In this Saṅgha there are monks who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṃghe.	There are such monks in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogamanuyuttā viharanti—	In this Saṅgha there are monks who are committed to developing the four kinds of remembering meditation …
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ sammappadhānānaṃ bhāvanānuyogamanuyuttā viharanti … pe …	the four right efforts …
catunnaṃ iddhipādānaṃ …	the four bases of psychic power …
pañcannaṃ indriyānaṃ …	the five faculties …
pañcannaṃ balānaṃ …	the five powers …
sattannaṃ bojjhaṅgānaṃ …	the seven awakening factors …
ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti—	the noble eightfold path.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.	There are such monks in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti …	In this Saṅgha there are monks who are committed to developing the meditation on love …
karuṇābhāvanānuyogamanuyuttā viharanti …	compassion …
muditābhāvanānuyogamanuyuttā viharanti …	rejoicing …
upekkhābhāvanānuyogamanuyuttā viharanti …	equanimity …
asubhabhāvanānuyogamanuyuttā viharanti …	ugliness …
aniccasaññābhāvanānuyogamanuyuttā viharanti—	impermanence.
evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.	There are such monks in this Saṅgha.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti.	In this Saṅgha there are monks who are committed to developing the meditation on remembering of breathing.
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.	monks, when remembering of breathing is developed and cultivated it is very fruitful and beneficial.
Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.	remembering of breathing, when developed and cultivated, fulfills the four kinds of remembering meditation.
Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti.	The four kinds of remembering meditation, when developed and cultivated, fulfill the seven awakening factors.
Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.	And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.

118.1 - (STED 16APS)

Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?	And how is remembering of breathing developed and cultivated to be very fruitful and beneficial?
Idha, bhikkhave, bhikkhu	Here, monks, a monk:

[0.1] 🏞️ arañña-gato vā	[0.1] 🏞️ has gone to the wilderness, or
🌲 rukkha-mūla-gato vā	🌲 to a root of a tree, or
🏕️ suññā-(a)gāra-gato vā	🏕️ to an empty dwelling.
[0.2] nisīdati	[0.2] They sit down,
[0.3] 🧘 pallaṅkaṃ ābhujitvā	[0.3] 🧘 bending into a cross leg posture,
[0.4] 🏃📐 ujuṃ kāyaṃ paṇidhāya	[0.4] 🏃📐 straightening the body.
[0.5] 🌬️😤 pari-mukhaṃ satiṃ upaṭṭhapetvā.	[0.5] 🌬️😤 They establish remembrance [of ☸Dharma] in front [, making Dharma their main focus].
[0.6] 🐘 So sato-va assasati,	[0.6] 🐘 Always remembering [and applying ☸Dharma], he breathes in.
Sato-va passasati	Always “mindful” of [and applying ☸Dharma], he breathes out.

(4sp🐘 #1 🏃 kāyā-(a)nu-passī)

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(4sp🐘 #2 vedanā-(a)nu-passī )

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

(4sp🐘 #3 cittā-(a)nu-passī)

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

(4sp🐘 #4 ☸Dhammā-(a)nu-passī)

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. (4)

remembering of breathing, when developed and cultivated in this way, is very fruitful and beneficial.

118.2 - (how 16APS → 4sp)

Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?

And how is remembering of breathing developed and cultivated so as to fulfill the four kinds of remembering and applying Dharma?

118.2.1 - (steps 1-4 from 16🌬️😤‍ fulfill 4sp🐘 1. kāya-anu-passana)

Yasmiṃ samaye, bhikkhave, bhikkhu

There’s a time when a monk practices like this:

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	At such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ—assāsapassāsā.	The breath is a certain aspect of the body, I say.
Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (1)	Therefore, at such a time a monk lives continuously seeing the body as a body [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

118.2.2 - (steps 5-8 from 16🌬️😤‍ fulfill 4sp🐘 2. vedana-anu-passana)

Yasmiṃ samaye, bhikkhave, bhikkhu

There’s a time when a monk practices like this:

😁 ‘Pīti-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(5a) 😁 They train themselves, [thinking]: 'I will breathe in sensitive to [mental] joy.’
😁 ‘pīti-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(5b) 😁 They train themselves, [thinking]: 'I will breathe out sensitive to [mental] joy.’
🙂 ‘sukhap-paṭisaṃvedī assasissāmī’ti sikkhati,	(6a) 🙂 They train themselves, [thinking]: 'I will breathe in sensitive to [physical] pleasure.’
🙂 ‘sukhap-paṭisaṃvedī passasissāmī’ti sikkhati;	(6b) 🙂 They train themselves, [thinking]: 'I will breathe out sensitive to [physical] pleasure.’
💭 ‘citta-saṅkhārap-paṭisaṃvedī assasissāmī’ti sikkhati,	(7a) 💭 They train themselves, [thinking]: 'I will breathe in sensitive to mental co-activities [which underlie what we experience as the “mind”].’
💭 ‘citta-saṅkhārap-paṭisaṃvedī passasissāmī’ti sikkhati;	(7b) 💭 They train themselves, [thinking]: 'I will breathe out sensitive to mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ assasissāmī’ti sikkhati,	(8a) 🌊💭 They train themselves, [thinking]: 'I will breathe in pacifying mental co-activities [which underlie what we experience as the “mind”].’
🌊💭 ‘passambhayaṃ citta-saṅkhāraṃ passasissāmī’ti sikkhati.	(8b) 🌊💭 They train themselves, [thinking]: 'I will breathe out pacifying mental co-activities [which underlie what we experience as the “mind”].’

vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	At such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ—assāsapassāsānaṃ sādhukaṃ manasikāraṃ.	Because close focus on the breath is a certain aspect of sensations, I say.
Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (2)	Therefore, at such a time a monk lives continuously seeing sensations as sensations [truly are], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

118.2.3 - (steps 9-12 from 16🌬️😤‍ fulfill 4sp🐘 3. citta-anu-passana)

Yasmiṃ samaye, bhikkhave, bhikkhu

There’s a time when a monk practices like this:

‘Citta-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(9a) They train themselves, [thinking]: 'I will breathe in sensitive to the mind.’
‘citta-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(9b) They train themselves, [thinking]: 'I will breathe out sensitive to the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ assasissāmī’ti sikkhati,	(10a) 😁 They train themselves, [thinking]: 'I will breathe in producing joy in the mind.’
😁 ‘abhip-pa-modayaṃ cittaṃ passasissāmī’ti sikkhati;	(10b) 😁 They train themselves, [thinking]: 'I will breathe out producing joy in the mind.’
🌄 ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,	(11a) 🌄 They train themselves, [thinking]: 'I will breathe in making the mind undistractible-and-lucid.’
🌄 ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;	(11b) 🌄 They train themselves, [thinking]: 'I will breathe out making the mind undistractible-and-lucid.’
‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,	(12a) They train themselves, [thinking]: 'I will breathe in liberating the mind.’
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;	(12b) They train themselves, [thinking]: 'I will breathe out liberating the mind.’

citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	At such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi.	Because there is no development of undistractible-lucidity due to rememberfulness of breathing for someone who is unrememberful and lacks lucid-discerning, I say.
Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (3)	Therefore, at such a time a monk lives continuously seeing the mind as a mind [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.

118.2.4 - (steps 13-16 from 16🌬️😤‍ fulfill 4sp🐘 4. Dhamma-anu-passana)

Yasmiṃ samaye, bhikkhave, bhikkhu

There’s a time when a monk practices like this:

‘a-niccā-(a)nu-passī assasissāmī’ti sikkhati.	(13a) They train themselves, [thinking]: 'I will breathe in continuously-seeing impermanence.’
‘A-niccā-(a)nu-passī passasissāmī’ti sikkhati;	(13b) They train themselves, [thinking]: 'I will breathe out continuously-seeing impermanence.’
‘vi-rāgā-(a)nu-passī assasissāmī’ti sikkhati,	(14a) They train themselves, [thinking]: 'I will breathe in continuously-seeing dispassion.’
‘vi-rāgā-(a)nu-passī passasissāmī’ti sikkhati;	(14b) They train themselves, [thinking]: 'I will breathe out continuously-seeing dispassion.’
‘nirodhā-(a)nu-passī assasissāmī’ti sikkhati,	(15a) They train themselves, [thinking]: 'I will breathe in continuously-seeing cessation.’
‘nirodhā-(a)nu-passī passasissāmī’ti sikkhati;	(15b) They train themselves, [thinking]: 'I will breathe out continuously-seeing cessation.’
‘paṭinissaggā-(a)nu-passī assasissāmī’ti sikkhati,	(16a) They train themselves, [thinking]: 'I will breathe in continuously-seeing relinquishment [leading to nirvana].’
‘paṭinissaggā-(a)nu-passī passasissāmī’ti sikkhati.	(16b) They train themselves, [thinking]: 'I will breathe out continuously-seeing relinquishment [leading to nirvana].’

dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	At such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.	Having seen with wisdom the giving up of desire and aversion, they watch closely over with equanimous-observation.
Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (4)	Therefore, at such a time a monk lives continuously seeing the Dharma as Dharma [truly is], ardently, with lucid discerning, remembering and applying ☸Dharma, he should remove greed and distress regarding the world.
Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.	That’s how remembering of breathing, when developed and cultivated, fulfills the four kinds of remembering meditation.

118.3 - (how 4sp → 7sb)

Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

And how are the four kinds of remembering meditation developed and cultivated so as to fulfill the seven awakening factors?

118.3.1 (1🐘 Sati: taṃ Dhammaṃ anus-sarati anu-vitakketi)

Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā.	Whenever a monk lives continuously seeing the body as a body [truly is], at that time their remembering and applying of Dharma is established and lucid.
Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (1)	At such a time, a monk has activated the awakening factor of remembering; they develop it and perfect it.

118.3.2 (--ERROR SUTREF-- Dhamma-vicaya: taṃ dhammaṃ paññāya, pa-vicinati pa-vicarati pari-vīmaṃsam-āpajjati )

(Burmese Tipitika MN 118 has pavicayati instead of pavicariti, I go with pa-vicariti because SN 46.3, SN 54.13-16 do)

So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicariti parivīmaṃsaṃ āpajjati.	As they live rememberfully in this way they investigate, explore, and inquire into that Dharma with wisdom.
Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (2)	At such a time, a monk has activated the awakening factor of investigation of Dharma; they develop it and perfect it.

118.3.3 (3🏹 Vīriya: āraddhaṃ hoti vīriyaṃ a-sallīnaṃ.)

Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.	As they investigate Dharma with wisdom in this way their vigor is roused up and unflagging.
Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (3)	At such a time, a monk has activated the awakening factor of vigor; they develop it and perfect it.

118.3.4 (4😁 Pīti: Āraddha-vīriyassa uppajjati pīti nir-āmisā,)

Āraddhavīriyassa uppajjati pīti nirāmisā.	When they’re vigorous, spiritual [mental] joy arises.
Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (4)	At such a time, a monk has activated the awakening factor of [mental] joy; they develop it and perfect it.

118.3.5 (5🌊 Passaddhi: Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati )

Pītimanassa kāyopi passambhati, cittampi passambhati.	When the mind is full of [mental] joy, the body and mind become pacified.
Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (5)	At such a time, a monk has activated the awakening factor of pacification; they develop it and perfect it.

118.3.6 (6🌄 Samādhi: Passaddha-kāyassa sukhino, cittaṃ samādhiyati.)

Passaddhakāyassa sukhino cittaṃ samādhiyati.	When the body is pacified and they feel [physical] pleasure, the mind becomes undistractible-and-lucid in samādhi.
Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (6)	At such a time, a monk has activated the awakening factor of undistractible-lucidity; they develop it and perfect it.

118.3.7 (7🛆👁 Upekkha: so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)

So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.	They equanimously-observe that undistractible-&-lucid mind in samādhi.
Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (7)	At such a time, a monk has activated the awakening factor of equanimous-observation; they develop it and perfect it.

(how 4sp2 vedana → 7sb... same as with 4sp1 kāya)

Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu … pe …

Whenever a monk lives continuously seeing sensations as sensations [truly are] …

(how 4sp3 citta → 7sb... same as with 4sp1 kāya)

citte …

the mind [as it truly is]…

(how 4sp4 Dharma → 7sb... same as with 4sp1 kāya)

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā.	Dharma [as it truly is], at that time their remembering is established and lucid.
Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (1)	At such a time, a monk has activated the awakening factor of remembering …
So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati.
Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (2)	investigation of Dharma …
Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.
Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (3)	vigor …
Āraddhavīriyassa uppajjati pīti nirāmisā.
Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (4)	[mental] joy …
Pītimanassa kāyopi passambhati, cittampi passambhati.
Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (5)	pacification …
Passaddhakāyassa sukhino cittaṃ samādhiyati.
Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. (6)	undistractible-lucidity …
So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.
Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.	Equanimous-observation.
Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti. (7)	That’s how the four kinds of remembering of Dharma, when developed and cultivated, fulfill the seven awakening factors.

118.4 - (how 7sb → vijjā-vimuttiṃ)

Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?	And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of remembering, investigation of Dharma, vigor, [mental] joy, pacification, undistractible-lucidity, and equanimous-observation, which rely on judicious-seclusion, dispassion, and cessation, and ripen as release [into nirvana].
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.	That’s how the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.”
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⏹️)

119 – MN 119 kāyagatā-sati: body-immersed-remembering

(2025 --ERROR SUTREF-- translation by frankk‍)

Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	Then after the meal, on return from almsround, several monks sat together in the assembly hall and this discussion came up among them.
“acchariyaṁ, āvuso, abbhutaṁ, āvuso.	“It’s incredible, reverends, it’s amazing,
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti.	how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that rememberfulness of the body, when developed and cultivated, is very fruitful and beneficial.”
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami;	But their conversation was left unfinished.
upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha came out of retreat and went to the assembly hall.
Nisajja kho bhagavā bhikkhū āmantesi:	He sat on the seat spread out and addressed the monks,
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā,	“monks, what were you sitting talking about just now?
kā ca pana vo antarākathā vippakatā”ti?	What conversation was left unfinished?”
“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:	So the monks told him what they had been talking about.
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti.
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

119.1 – (kāya-gatā-sati: body immersed remembrance, first 6 same as in MN 10 except with jhāna concurrent)

♦ 154. “kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?

(The Blessed One said:) “And how is remembering immersed in the body developed, how is it pursued, so as to be of great fruit & great benefit?

119.1.1 – (first 4 steps of 16🌬️😤‍)

idha, bhikkhave, bhikkhu

“There is the case where a monk

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,	(1a) When breathing in long, he discerns that: 'I am breathing in long.'
dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;	(1b) When breathing out long, he discerns that: 'I am breathing out long.'
rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,	(2a) When breathing in short, he discerns that: 'I am breathing in short.'
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;	(2b) When breathing out short, he discerns that: 'I am breathing out short.'
🏃 ‘sabba-kāya-p-paṭisaṃvedī assasissāmī’ti sikkhati,	(3a) 🏃 They train themselves, [thinking]: 'I will breathe in sensitive to the entire [physical] body.’
🏃 ‘sabba-kāya-p-paṭisaṃvedī passasissāmī’ti sikkhati;	(3b) 🏃 They train themselves, [thinking]: 'I will breathe out sensitive to the entire [physical] body.’
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ti sikkhati,	(4a) 🌊🏃 They train themselves, [thinking]: 'I will breathe in pacifying bodily co-activities [which underlie what we experience as a physical body].
🌊🏃 ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ti sikkhati.	(4b) 🌊🏃 They train themselves, [thinking]: 'I will breathe out pacifying bodily co-activities [which underlie what we experience as a physical body].

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.2 – (Four postures)

Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,	Furthermore, when a monk is walking they know ‘I am walking’.
ṭhito vā ‘ṭhitomhī’ti pajānāti,	When standing they know ‘I am standing’.
nisinno vā ‘nisinnomhī’ti pajānāti,	When sitting they know ‘I am sitting’.
sayāno vā ‘sayānomhī’ti pajānāti.	And when lying down they know ‘I am lying down’.
Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.	Whatever posture their body is in, they know it.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.3 - (3. S&S remembering and lucid-discerning)

♦ “puna caparaṃ, bhikkhave, bhikkhu	“And further,
Abhik-kante paṭik-kante	when going out and coming back
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
ālokite vilokite	When Looking-ahead (and) looking-aside,
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
samiñjite pasārite	when bending and extending (his limbs),
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
Saṅghāṭi-patta-cīvara-dhāraṇe	when bearing the outer robe, bowl and robes;
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
asite pīte khāyite sāyite	when eating, drinking, chewing, and tasting;
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
Uccāra-passāva-kamme	when urinating and defecating;
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.
gate ṭhite	when walking, standing,
nisinne sutte	sitting, lying down,
jāgarite bhāsite tuṇhībhāve	waking, speaking, and keeping silent,
Sam-pajāna-kārī hoti,	he does that with lucid-discerning.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.4 – (31asb: asubha, 31 body parts)

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.5 – (Four elements)

evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati — ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

the monk contemplates this very body—however it stands, however it is disposed—in terms of properties: ‘In this body there is the earth property, the liquid property, the fire property, & the wind property.’

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6 – (9siv: 9 cemetary contemplations)

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6.2 – (various animals devour)

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6.3 – (skeleton with flesh)

119.1.6.4 – (skeleton bloody)

119.1.6.5 – (skeleton)

119.1.6.6 – (skeleton bones scattered all directions)

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.6.7 – (very white bones)

119.1.6.8 – (pile of bones 4 years old)

119.1.6.9 – (white powder)

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7 – (4 jhānas + similes)

119.1.7.1 – (first jhāna ↔ bathman making ball of soap powder)

“puna caparaṃ, bhikkhave, bhikkhu

Furthermore,

(STED 1st Jhāna)

(refrain: pervading physical body with jhāna bliss)

So	They
imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drench, steep, fill, and spread their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.

(1st jhāna simile ↔ bath powder soaked with moisture)

Seyyathāpi, bhikkhave,	It’s like when
dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya,	an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water.
sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;	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.

(refrain: pervading physical body with jhāna bliss)

evameva kho, bhikkhave, bhikkhave,	In the same way, a monk
imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7.2 - (second jhāna ↔ lake with spring)

“puna caparaṃ, bhikkhave, bhikkhu

again, monks, a monk

(refrain: pervading physical body with jhāna bliss)

So	In the same way, a monk
imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.

(2nd jhāna simile ↔ lake with spring)

Seyyathāpi, bhikkhave,	It’s like
udakarahado gambhīro ubbhidodako	a deep lake fed by spring water.
tassa nevassa puratthimāya disāya udakassa āyamukhaṃ,	There’s no inlet to the east,
na dakkhiṇāya disāya udakassa āyamukhaṃ,	west,
na pacchimāya disāya udakassa āyamukhaṃ,	north,
na uttarāya disāya udakassa āyamukhaṃ,	or south,
devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya.	and no rainfall to replenish it from time to time.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya,	But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake.
nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	There’s no part of the lake that’s not spread through with cool water.

(refrain: pervading physical body with jhāna bliss)

Evameva kho, bhikkhave, bhikkhu	In the same way, a monk
imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7.3 - (third jhāna ↔ lotus fully submerged in pool)

“puna caparaṃ, bhikkhave, bhikkhu

again, monks, a monk

(refrain: pervading physical body with jhāna bliss)

So	They
imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,	drench, steep, fill, and spread their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pleasure free of rapture.

(3rd jhāna simile ↔ lotus submerged in pool)

Seyyathāpi, bhikkhave,	It’s like
uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā	a pool with blue water lilies, or pink or white lotuses.
udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni,	Some of them sprout and grow in the water without rising above it, thriving underwater.
tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni,	From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.
nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;	There’s no part of them that’s not soaked with cool water.

(refrain: pervading physical body with jhāna bliss)

evameva kho, bhikkhave, bhikkhu	In the same way, a monk
imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pleasure free of rapture.

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.1.7.4 - (fourth jhāna ↔ man covered with white cloth)

“puna caparaṃ, bhikkhave, bhikkhu

again, monks, a monk

(refrain: pervading physical body with jhāna bliss)

So	They
imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,	sit spreading their body through with pure bright mind [that radiates translucent white luminosity].
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.	There’s no part of the body that’s not spread with pure bright mind [and transparent luminosity].

(4th jhāna simile ↔ man covered with white cloth)

Seyyathāpi, bhikkhave,	It’s like
puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa,	someone sitting wrapped from head to foot with white cloth.
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;	There’s no part of the body that’s not spread over with white cloth.

(refrain: pervading physical body with jhāna bliss)

evameva kho, bhikkhave, bhikkhu	In the same way, they
imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,	sit spreading their body through with pure bright mind [that radiates translucent white luminosity].
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.	There’s no part of the body that’s not spread with pure bright mind [and transparent luminosity].

(refrain: 4sp is done with 4 jhānas level of quality: Sati’paṭṭhāna = Jhāna)

tassa evaṃ appamattassa ātāpino pahitattassa viharato	His living is assiduous, ardent [in right effort], and resolute.
ye gehasitā sara-saṅkappā te pahīyanti.	Any household memories-&-resolves are abandoned.
tesaṃ pahānā	And with their abandoning,
ajjhattam-eva cittaṃ	Internally, his mind
san-tiṭṭhati san-nisīdati	gathers & settles,
ekodi hoti samādhiyati.	is singular [in focus], undistractible-&-lucid.
evaṃ, bhikkhave, bhikkhu kāyagatā-satiṃ bhāveti.	This is how a monk remembers [and applies ☸Dharma] while immersed in the [physical] body.

119.8 - (Fullness of Mind, similes of Māra not able to invade)

♦ 156. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa VAR kusalā dhammā ye keci vijjābhāgiyā. seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.	“Monks, whoever develops & pursues remembering immersed in the body encompasses whatever skillful qualities are on the side of clear knowing. Just as whoever pervades the great ocean with his awareness encompasses whatever rivulets flow down into the ocean, in the same way, whoever develops & pursues remembering immersed in the body encompasses whatever skillful qualities are on the side of clear knowing.
♦ “yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ VAR.	“In whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
seyyathāpi, bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāran”ti?	“Suppose that a man were to throw a heavy stone ball into a pile of wet clay. What do you think, monks? Would the heavy stone ball gain entry into the pile of wet clay?”
“evaṃ, bhante”.	“Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.	“In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ VAR; atha puriso āgaccheyya uttarāraṇiṃ ādāya — ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento VAR aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	“Now, suppose that there were a dry, sapless piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless piece of timber?”
“evaṃ, bhante”.	“Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ.	“In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?	“Now, suppose that there were an empty, hollow water-pot set on a stand, and a man were to come along carrying a load of water. What do you think—would he get a place to put his water?”
“evaṃ, bhante”.	“Yes, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ”.	“In the same way, in whomever remembering immersed in the body is not developed, not pursued, Māra gains entry, Māra gains a foothold.
♦ 157. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāran”ti?	“Now, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold. Suppose that a man were to throw a ball of string against a door panel made entirely of heartwood. What do you think? Would that light ball of string gain entry into that door panel made entirely of heartwood?”
“no hetaṃ, bhante”.	“No, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.	“In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.
seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ VAR; atha puriso āgaccheyya uttarāraṇiṃ ādāya — ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti?	“Now, suppose that there were a wet, sappy piece of timber, and a man were to come along with an upper fire-stick, thinking, ‘I’ll light a fire. I’ll produce heat.’ What do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy piece of timber?”
“no hetaṃ, bhante”.	“No, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ.	“In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.
seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti?	“Now, suppose that there were a water-pot set on a stand, full of water up to the brim so that crows could drink out of it, and a man were to come along carrying a load of water. What do you think? Would he get a place to put his water?”
“no hetaṃ, bhante”.	“No, lord.”
“evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ”.	“In the same way, in whomever remembering immersed in the body is developed, is pursued, Māra gains no entry, Māra gains no foothold.

119.9 - (An Opening to the Higher Knowledges, similes of tank full of water)

♦ 158. “yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

“When anyone has developed & pursued remembering immersed in the body, then whichever of the six higher knowledges he turns his mind to know & realize, he can witness them for himself whenever there is an opening.

119.10 - (10 benefits)

♦ 159. “kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā.

“Monks, for one in whom remembering immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, ten benefits can be expected. Which ten?

119.10.1 – (Conquer displeasure and delight)

119.10.2 – (Conquer fear and dread)

119.10.3 – (patiently-endures (khamo) cold, heat, hunger, mosquitoes ...)

119.10.4 – (Attains 4j, jhānas easily)

119.10.5 – (6Ab#1: supernormal powers)

so

They

119.10.6 – (6Ab#2: divine ear)

119.10.7 – (6Ab#3: mind reading)

119.10.8 – (6Ab#4: recollect past lives)

119.10.9 – (6Ab#5: divine eye, sees rebirth according to kamma)

119.10.10 – (6Ab#6: destruction of āsavas, arahantship)

♦ “kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā”ti.	“Monks, for one in whom remembering immersed in the body is cultivated, developed, pursued, given a means of transport, given a grounding, steadied, consolidated, & well-undertaken, these ten benefits can be expected.”
♦ idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.
♦ kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.	(end of sutta)

(end of sutta⏹️)
ḍaṃsamakasavātātapasarīsapasamphass 14 texts and 23 matches in Suttanta Pali
{{_AN 4.114 }} war elephant patiently endures (khamo) hits ↔ monk patiently endures cold, mosquitoes
{{_AN 4.157 }} Rogasutta: monks should wish for skill of khamo: patiently endures cold, mosquitoes
{{_AN 4.165 }} Dutiya-khama-sutta Patience (2nd) monk patiently endures cold, mosquitoes
{{_AN 5.140 }} Sotasutta A Listener khamo: patiently endures cold, mosquitoes
{{_AN 6.58 }} Āsavasutta Defilements. purpose of monk robe is to resist (paṭighātāya) cold, mosquitoes
{{_AN 10.11 }} Senāsanasutta: purpose of shelter is to reduce cold, mosquitoes
{{_AN 10.71 }} Ākaṅkhasutta monk Might Wish for skill of khamo: patiently endures cold, mosquitoes
{{_DN 29 }} Pāsādikasutta. purpose of monk robe and shelter is to resist (paṭighātāya) cold, mosquitoes
{{_MN 2 }} Sabbāsavasutta. purpose of monk robe and shelter is to resist (paṭighātāya) cold, mosquitoes
{{_MN 13 }} Mahādukkhakkhandhasutta. one of the drawbacks of sensual pleasures is cold, mosquitoes, etc.
{{_MN 14 }} Cūḷadukkhakkhandhasutta. one of the drawbacks of sensual pleasures is cold, mosquitoes, etc.
{{_MN 119 }} 1 of 10 benefits of Kāyagatāsati with 4th jhāna quality, monk patiently endures (khamo) cold, mosquitoes
{{_MN 125 }} war elephant patiently endures (khamo) hits ↔ monk endures cold, mosquitoes
{{_SN 22.79 }} Khajjanīyasutta Itchy. cold and mosquitoes afflict rūpa aggregate and physical body.
{{_AN 4.114 }} Nāgasutta A Royal Elephant ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 Pi En Ru
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Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
{{_AN 4.157 }} Rogasutta Illness ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 Pi En Ru
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‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṁ icchaṁ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātikā bhavissāmā’ti. ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on status, and on getting material things, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’
{{_AN 4.165 }} Dutiyakhamasutta Patience (2nd) ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 Pi En Ru
Quote
Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. It’s when someone cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
It’s when someone endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
{{_AN 5.140 }} Sotasutta A Listener ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 Pi En Ru
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Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → … siriṁsapa … (bj, sya-all, km, pts1ed)
{{_AN 6.58 }} Āsavasutta Defilements ḍaṁsamakasavātātapasarīsapasamphassānaṁ 4 Pi En Ru
Quote
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ’. ‘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 up the private parts.’
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsa … siriṁsapasamphassānaṁ (bj, sya-all, km pī)
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
Take a mendicant who, reflecting rationally, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
{{_AN 10.11 }} Senāsanasutta Lodgings appaḍaṁsamakasavātātapasarīsapasamphassaṁ 2 Pi En Ru
Quote
appaḍaṁsamakasavātātapasarīsapasamphassaṁ; There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles.
appaḍaṁsamakasavātātapasarīsapasamphassaṁ → appaḍaṁsa … siriṁsapasamphassaṁ (bj, sya-all, pts1ed)
{{_AN 10.71 }} Ākaṅkhasutta One Might Wish ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 Pi En Ru
Quote
Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṁ sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko assan’ti, sīlesvevassa …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts …
{{_DN 29 }} Pāsādikasutta An Impressive Discourse ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 2 Pi En Ru
Quote
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ. 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 up the private parts.
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.
{{_MN 2 }} Sabbāsavasutta All the Defilements ḍaṁsamakasavātātapasarīsapasamphassānaṁ 2 Pi En Ru
Quote
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṁ’. ‘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 up the private parts.’
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’.
‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’
{{_MN 13 }} Mahādukkhakkhandhasutta The Longer Discourse on the Mass of Suffering ḍaṁsamakasavātātapasarīsapasamphassehi 1 1 Pi En Ru
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sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
{{_MN 14 }} Cūḷadukkhakkhandhasutta The Shorter Discourse on the Mass of Suffering ḍaṁsamakasavātātapasarīsapasamphassehi 1 Pi En Ru
Quote
sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
{{_MN 119 }} Kāyagatāsatisutta Mindfulness of the Body ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 20 Pi En Ru
Quote
Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
{{_MN 125 }} Dantabhūmisutta The Level of the Tamed ḍaṁsamakasavātātapasarīsapasamphassānaṁ 1 6 Pi En Ru
Quote
So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti Such a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
{{_SN 22.79 }} Khajjanīyasutta Itchy ḍaṁsamakasavātātapasarīsapasamphassenapi 2 7 Pi En Ru
Quote
Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṁsamakasavātātapasarīsapasamphassenapi ruppati. Deformed by cold, heat, hunger, and thirst, and deformed by the touch of flies, mosquitoes, wind, sun, and reptiles.
ḍaṁsamakasavātātapasarīsapasamphassenapi → … siriṁsapasamphassenapi (bj, pts1ed); … sirīsapasamphassenapi (sya-all)

120 – MN 120 Saṅkhār-upapatti: intentional rebirth

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“saṅkhārupapattiṃ vo, bhikkhave, desessāmi,	“I shall teach you rebirth by [intentional] co-activity.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

120.1 - (reborn in the company of well-to-do warrior-nobles)

“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.	“Take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do warrior-nobles!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.2 - (reborn in the company of well-to-do brahmins )

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ … pe …	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …
gahapatimahāsālānaṃ sahabyataṃ upapajjeyyan’ti.	well-to-do householders.’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.3 - (reborn in the company of the Gods of the Four Great Kings)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
Tassa sutaṃ hoti:	And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.	‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.4 - (reborn in various deva realms)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
Tassa sutaṃ hoti—	And they’ve heard:
tāvatiṃsā devā … pe …	‘The Gods of the Thirty-Three …
yāmā devā …	the Gods of Yama …
tusitā devā …	the Joyful Gods …
nimmānaratī devā …	the Gods Who Love to Create …
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti.	the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.5 - (reborn in the company of the Brahmā of a thousand)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
Tassa sutaṃ hoti:	And they’ve heard:
‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.	‘The Brahmā of a thousand is long-lived, beautiful, and very happy.’
Sahasso, bhikkhave, brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati.	Now the Brahmā of a thousand meditates resolved on pervading a galaxy of a thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Seyyathāpi, bhikkhave, cakkhumā puriso ekaṃ āmaṇḍaṃ hatthe karitvā paccavekkheyya;	As a person might pick up a gallnut in their hand and examine it,
evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati.	so too the Brahmā of a thousand meditates resolved on pervading a galaxy of a thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sahassassa brahmuno sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of a thousand!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.6 - (reborn in various Brahma realms)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti—	And they’ve heard:
dvisahasso brahmā … pe …	‘The Brahmā of two thousand …
tisahasso brahmā …	the Brahmā of three thousand …
catusahasso brahmā …	the Brahmā of four thousand …
pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti.	the Brahmā of five thousand is long-lived, beautiful, and very happy.’
Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati.	Now the Brahmā of five thousand meditates resolved on pervading a galaxy of five thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya;	As a person might pick up five gallnuts in their hand and examine them,
evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati.	so too the Brahmā of five thousand meditates resolved on pervading a galaxy of five thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā pañcasahassassa brahmuno sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of five thousand!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.7 - (reborn in the company of the Brahmā of ten thousand)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti:	And they’ve heard:
‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.	‘The Brahmā of ten thousand is long-lived, beautiful, and very happy.’
Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati.	Now the Brahmā of ten thousand meditates resolved on pervading a galaxy of ten thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. When placed on a cream rug it would shine and glow and radiate.
evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati.	In the same way the Brahmā of ten thousand meditates resolved on pervading a galaxy of ten thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā dasasahassassa brahmuno sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of ten thousand!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.8 - (reborn in the company of the Brahmā of a hundred thousand)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti:	And they’ve heard:
‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.	‘The Brahmā of a hundred thousand is long-lived, beautiful, and very happy.’
Satasahasso, bhikkhave, brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati.	Now the Brahmā of a hundred thousand meditates resolved on pervading a galaxy of a hundred thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Seyyathāpi, bhikkhave, nikkhaṃ jambonadaṃ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;	Suppose there was an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge. When placed on a cream rug it would shine and glow and radiate.
evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati.	In the same way the Brahmā of a hundred thousand meditates resolved on pervading a galaxy of a hundred thousand solar systems,
Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.	as well as the sentient beings reborn there.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā satasahassassa brahmuno sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of a hundred thousand!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.9 - (realms higher than Brahma realms)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti—	And they’ve heard:
ābhā devā … pe …	‘The Radiant Gods …
parittābhā devā …	the Gods of Limited Radiance …
appamāṇābhā devā …	the Gods of Limitless Radiance …
ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti.	the Gods of Streaming Radiance …
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhassarānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.
Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti—
parittasubhā devā … pe …	the Gods of Limited Glory …
appamāṇasubhā devā …	the Gods of Limitless Glory …
subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti.	the Gods Replete with Glory …
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.
Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti—
vehapphalā devā … pe …	the Gods of Abundant Fruit …
avihā devā …	the Gods of Aviha …
atappā devā …	the Gods of Atappa …
sudassā devā …	the Gods Fair to See …
sudassī devā …	the Fair Seeing Gods …
akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti.	the Gods of Akaniṭṭha …
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

120.10 - (reborn in formless realms)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti:
‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.	the gods of the dimension of infinite space …
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.
Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti:
‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.	the gods of the dimension of infinite consciousness …
Tassa evaṃ hoti:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.
Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa sutaṃ hoti—
ākiñcaññāyatanūpagā devā … pe …	the gods of the dimension of nothingness …
nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti.	the gods of the dimension of neither perception nor non-perception are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the dimension of neither perception nor non-perception!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti.	They settle on that thought, stabilize it and develop it.
Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti.	Those co-activities and meditations of theirs, developed and cultivated like this, lead to rebirth there.
Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.	This is the path and the practice that leads to rebirth there.

120.15 - (‘If only I might realize the undefiled freedom of heart … and not be reborn anywhere)

Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …	Furthermore, take a monk who has justifiable-trust, ethics, learning, generosity, and wisdom.
sutena …
cāgena …
paññāya samannāgato hoti.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.	‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’
So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayaṃ, bhikkhave, bhikkhu na katthaci upapajjatī”ti.	And, monks, that monk is not reborn anywhere.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

121 – MN 121 Cūḷasuññata: The Shorter Discourse on Emptiness

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him:

121.1 - (Buddha tells Ananda these days he lives in emptiness)

“Ekamidaṃ, bhante, samayaṃ bhagavā sakkesu viharati nagarakaṃ nāma sakyānaṃ nigamo.	“Sir, this one time the Buddha was staying in the land of the Sakyans where they have a town named Nagaraka.
Tattha me, bhante, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ:	There I heard and learned this in the presence of the Buddha:
‘suññatāvihārenāhaṃ, ānanda, etarahi bahulaṃ viharāmī’ti.	‘Ānanda, these days I usually practice the meditation on emptiness.’
Kacci metaṃ, bhante, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritan”ti?	I trust I properly heard, learned, attended, and remembered that from the Buddha?”

121.2 - (empty of people and animals)

“Taggha te etaṃ, ānanda, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ.	“Indeed, Ānanda, you properly heard, learned, attended, and remembered that.
Pubbepāhaṃ, ānanda, etarahipi suññatāvihārena bahulaṃ viharāmi.	Now, as before, I usually practice the meditation on emptiness.
Seyyathāpi, ānanda, ayaṃ migāramātupāsādo suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṃ asuññataṃ yadidaṃ—	Consider this stilt longhouse of Migāra’s mother. It’s empty of elephants, cows, horses, and mares; of gold and money; and of gatherings of men and women.
bhikkhusaṃghaṃ paṭicca ekattaṃ;	There is only this that is not emptiness, namely, the singleness dependent on the monk Saṅgha.
evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṃ, amanasikaritvā manussasaññaṃ, araññasaññaṃ paṭicca manasi karoti ekattaṃ.	In the same way, a monk—ignoring the perception of the village and the perception of people—focuses on the singleness dependent on the perception of wilderness.
Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of wilderness.
So evaṃ pajānāti:	They understand:
‘ye assu darathā gāmasaññaṃ paṭicca tedha na santi, ye assu darathā manussasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of village or the perception of people.
araññasaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of wilderness.’
So ‘suññamidaṃ saññāgataṃ gāmasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of the village. It is empty of the perception of people.
araññasaññaṃ paṭicca ekattan’ti.	There is only this that is not emptiness, namely the singleness dependent on the perception of wilderness.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.3 - (singleness based on the perception of earth)

Puna caparaṃ, ānanda, bhikkhu amanasikaritvā manussasaññaṃ, amanasikaritvā araññasaññaṃ, pathavīsaññaṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of people and the perception of wilderness—focuses on the singleness dependent on the perception of earth.
Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of earth.
Seyyathāpi, ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ;	As a bull’s hide is rid of folds when fully stretched out by a hundred pegs,
evameva kho, ānanda, bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ taṃ sabbaṃ amanasikaritvā pathavīsaññaṃ paṭicca manasi karoti ekattaṃ.	so too, ignoring the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains, they focus on the singleness dependent on the perception of earth.
Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of earth.
So evaṃ pajānāti:	They understand:
‘ye assu darathā manussasaññaṃ paṭicca tedha na santi, ye assu darathā araññasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of people or the perception of wilderness.
pathavīsaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of earth.’
So ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of people. It is empty of the perception of wilderness.
pathavīsaññaṃ paṭicca ekattan’ti.	There is only this that is not emptiness, namely the singleness dependent on the perception of earth.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.4 - (singleness on perception of dimension of infinite space)

Puna caparaṃ, ānanda, bhikkhu amanasikaritvā araññasaññaṃ, amanasikaritvā pathavīsaññaṃ, ākāsānañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of wilderness and the perception of earth—focuses on the singleness dependent on the perception of the dimension of infinite space.
Tassa ākāsānañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite space.
So evaṃ pajānāti:	They understand:
‘ye assu darathā araññasaññaṃ paṭicca tedha na santi, ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of wilderness or the perception of earth.
ākāsānañcāyatanasaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of the dimension of infinite space.’
So ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of wilderness. It is empty of the perception of earth.
ākāsānañcāyatanasaññaṃ paṭicca ekattan’ti.	There is only this that is not emptiness, namely the singleness dependent on the perception of the dimension of infinite space.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.5 - (singleness on perception of dimension of infinite consciousness)

Puna caparaṃ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṃ, amanasikaritvā ākāsānañcāyatanasaññaṃ, viññāṇañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of earth and the perception of the dimension of infinite space—focuses on the singleness dependent on the perception of the dimension of infinite consciousness.
Tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of the dimension of infinite consciousness.
So evaṃ pajānāti:	They understand:
‘ye assu darathā pathavīsaññaṃ paṭicca tedha na santi, ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of earth or the perception of the dimension of infinite space.
viññāṇañcāyatanasaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of the dimension of infinite consciousness.’
So ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of earth. It is empty of the perception of the dimension of infinite space.
viññāṇañcāyatanasaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of the dimension of infinite consciousness.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.6 - (singleness on perception of dimension of nothingness)

Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ, amanasikaritvā viññāṇañcāyatanasaññaṃ, ākiñcaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of the dimension of infinite space and the perception of the dimension of infinite consciousness—focuses on the singleness dependent on the perception of the dimension of nothingness.
Tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of the dimension of nothingness.
So evaṃ pajānāti:	They understand:
‘ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of the dimension of infinite space or the perception of the dimension of infinite consciousness.
ākiñcaññāyatanasaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of the dimension of nothingness.’
So ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of the dimension of infinite space. It is empty of the perception of the dimension of infinite consciousness.
ākiñcaññāyatanasaññaṃ paṭicca ekattan’ti.	There is only this that is not emptiness, namely the singleness dependent on the perception of the dimension of nothingness.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.7 - (singleness on perception of dimension of neither perception nor non)

Puna caparaṃ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ, amanasikaritvā ākiñcaññāyatanasaññaṃ, nevasaññānāsaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of the dimension of infinite consciousness and the perception of the dimension of nothingness—focuses on the singleness dependent on the perception of the dimension of neither perception nor non-perception.
Tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that perception of the dimension of neither perception nor non-perception.
So evaṃ pajānāti:	They understand:
‘ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of the dimension of infinite consciousness or the perception of the dimension of nothingness.
nevasaññānāsaññāyatanasaññaṃ paṭicca ekattan’ti.	There is only this modicum of stress, namely the singleness dependent on the perception of the dimension of neither perception nor non-perception.’
So ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of the dimension of infinite consciousness. It is empty of the perception of the dimension of nothingness.
nevasaññānāsaññāyatanasaññaṃ paṭicca ekattan’ti.	There is only this that is not emptiness, namely the singleness dependent on the perception of the dimension of neither perception nor non-perception.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.8 - (animitta samādhi connected to all 6 senses of body)

Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the singleness dependent on the signless undistractible-lucidity of the heart.
Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that signless undistractible-lucidity of the heart.
So evaṃ pajānāti:	They understand:
‘ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi, ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the perception of the dimension of nothingness or the perception of the dimension of neither perception nor non-perception.
imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.	There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’
So ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti, ‘suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of the dimension of nothingness. It is empty of the perception of the dimension of neither perception nor non-perception.
imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.	There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.9 - (attaining arahantship while in animitta samādhi)

Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ, amanasikaritvā nevasaññānāsaññāyatanasaññaṃ, animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ.	Furthermore, a monk—ignoring the perception of the dimension of nothingness and the perception of the dimension of neither perception nor non-perception—focuses on the singleness dependent on the signless undistractible-lucidity of the heart.
Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.	Their mind becomes eager, confident, settled, and decided in that signless undistractible-lucidity of the heart.
So evaṃ pajānāti:	They understand:
‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.	‘Even this signless undistractible-lucidity of the heart is produced by co-activities and intentions.’
‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.	They understand: ‘But whatever is produced by co-activities and intentions is impermanent and liable to cessation.’
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
So evaṃ pajānāti:	They understand:
‘ye assu darathā kāmāsavaṃ paṭicca tedha na santi, ye assu darathā bhavāsavaṃ paṭicca tedha na santi, ye assu darathā avijjāsavaṃ paṭicca tedha na santi, atthi cevāyaṃ darathamattā yadidaṃ—	‘Here there is no stress due to the defilements of sensuality, desire to be reborn, or ignorance.
imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.	There is only this modicum of stress, namely that associated with the six sense fields dependent on this body and conditioned by life.’
So ‘suññamidaṃ saññāgataṃ kāmāsavenā’ti pajānāti, ‘suññamidaṃ saññāgataṃ bhavāsavenā’ti pajānāti, ‘suññamidaṃ saññāgataṃ avijjāsavenā’ti pajānāti, ‘atthi cevidaṃ asuññataṃ yadidaṃ—	They understand: ‘This field of perception is empty of the perception of the defilements of sensuality, desire to be reborn, and ignorance.
imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.	There is only this that is not emptiness, namely that associated with the six sense fields dependent on this body and conditioned by life.’
Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati, yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.	And so they regard it as empty of what is not there, but as to what remains they understand that it is present.
Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.	That’s how emptiness is born in them—genuine, undistorted, and pure.

121.10 - (conclusion: all ascetics and brahmins of all times who became arahants through emptiness used the same method)

Yepi hi keci, ānanda, atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu.	Whatever ascetics and brahmins enter and remain in the pure, ultimate, supreme emptiness—whether in the past, future, or present—all of them enter and remain in this same pure, ultimate, supreme emptiness.
Yepi hi keci, ānanda, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti.
Yepi hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti, sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti.
Tasmātiha, ānanda, ‘parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmā’ti—	So, Ānanda, you should train like this: ‘We will enter and remain in the pure, ultimate, supreme emptiness.’
evañhi vo, ānanda, sikkhitabban”ti.	That’s how you should train.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

122 – MN 122 Mahā-suññata: Longer Discourse on Emptiness

(2023 --ERROR SUTREF-- translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.
Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.	He wandered for alms in Kapilavatthu. After the meal, on his return from alms-round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s meditation.
Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti.	Now at that time several resting places had been spread out at Kāḷakhemaka’s dwelling.
Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni.	The Buddha saw this,
Disvāna bhagavato etadahosi:	and wondered:
“sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.	“Several resting places have been spread out;
Sambahulā nu kho idha bhikkhū viharantī”ti.	are there several monks living here?”
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti.	Now at that time Venerable Ānanda, together with several other monks, was making robes in Ghaṭa the Sakyan’s dwelling.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭa’s dwelling, where he sat on the seat spread out
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	and said to Venerable Ānanda:
“sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.	“Several resting places have been spread out at Kāḷakhemaka’s dwelling;
Sambahulā nu kho ettha bhikkhū viharantī”ti?	are several monks living there?”
“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
Sambahulā bhikkhū ettha viharanti.	“Indeed there are, sir.
Cīvarakārasamayo no, bhante, vattatī”ti.	It’s currently the time for making robes.”

122.2 - (“Ānanda, a monk does not shine if he delights in company)

“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito.	“Ānanda, a monk doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them.
So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṃ ṭhānaṃ vijjati.	It’s simply not possible that such a monk will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty.
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṃ vijjati.	But you should expect that a monk who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.
So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti—netaṃ ṭhānaṃ vijjati.	Indeed, Ānanda, it is not possible that a monk who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.
Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti—ṭhānametaṃ vijjati.	But it is possible that a monk who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.
Nāhaṃ, ānanda, ekaṃ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.	Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it.

122.3 - (tathagata discovers emptiness)

Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ—	But the Realized One woke up to this meditation, namely
sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ.	to enter and remain in emptiness internally by not focusing on any signs.
Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.	Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit him.
Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti.	In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topic of dismissal.
Tasmātihānanda, bhikkhu cepi ākaṅkheyya:	Therefore, if a monk might wish:
‘ajjhattaṃ suññataṃ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.	‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and undistractify-&-lucidify their mind in samādhi internally.

122.3.2 - (ekodi + samādahati = do 4 jhānas)

Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati?	And how does a monk still, settle, make their mind undistractible-&-lucid, with singular-focus internally?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati … pe …	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
dutiyaṃ jhānaṃ …	second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati.	That’s how a monk stills, settles, unifies, and undistractify-&-lucidifys their mind in samādhi internally.
So ajjhattaṃ suññataṃ manasi karoti.	They focus on emptiness internally,
Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	but their mind isn’t eager, confident, settled, and decided.
Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.	‘I am focusing on emptiness internally, but my mind isn’t eager, confident, settled, and decided.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
So bahiddhā suññataṃ manasi karoti … pe …	They focus on emptiness externally …
so ajjhattabahiddhā suññataṃ manasi karoti … pe …	They focus on emptiness internally and externally …
so āneñjaṃ manasi karoti.	They focus on the imperturbable,
Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.	but their mind isn’t eager, confident, settled, and decided.
Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.	‘I am focusing on the imperturbable internally, but my mind isn’t eager, confident, settled, and decided.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.

122.3.3 - (living in emptiness with confidence)

Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.	Then that monk should still, settle, make their mind undistractible-&-lucid, with singular-focus internally using the same meditation subject as a basis of undistractible-lucidity that they used before.
So ajjhattaṃ suññataṃ manasi karoti.	They focus on emptiness internally,
Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	and their mind is eager, confident, settled, and decided.
Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.	‘I am focusing on emptiness internally, and my mind is eager, confident, settled, and decided.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
So bahiddhā suññataṃ manasi karoti … pe …	They focus on emptiness externally …
so ajjhattabahiddhā suññataṃ manasi karoti … pe …	They focus on emptiness internally and externally …
so āneñjaṃ manasi karoti.	They focus on the imperturbable,
Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	and their mind is eager, confident, settled, and decided.
Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.	‘I am focusing on the imperturbable, and my mind is eager, confident, settled, and decided.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.

122.3.4 - (living in emptiness, thinking, all 4 postures with lucid-discerning)

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati:	While a monk is living in this meditation, if their mind inclines to walking, they walk, thinking:
‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.	‘While I’m walking, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati:	While a monk is living in this meditation, if their mind inclines to standing, they stand, thinking:
‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.	‘While I’m standing, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati:	While a monk is living in this meditation, if their mind inclines to sitting, they sit, thinking:
‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.	‘While I’m sitting, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati, so sayati:	While a monk is living in this meditation, if their mind inclines to lying down, they lie down, thinking:
‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.	‘While I’m lying down, bad, unskillful Dharmas of desire and aversion will not overwhelm me.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.

122.3.5 - (living in emptiness, all activities with lucid-discerning)

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṃ namati, so:	While a monk is living in this meditation, if their mind inclines to talking, they think:
‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṃ kathaṃ na kathessāmī’ti.	‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. Namely: 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.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṃ kathaṃ kathessāmī’ti.	‘But I will engage in speech about self-effacement that helps open the heart and leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.

122.3.6 - (living in emptiness, thinking proper thoughts)

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so:	While a monk is living in this meditation, if their mind inclines to thinking, they think:
‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ—kāmavitakko byāpādavitakko vihiṃsāvitakko iti evarūpe vitakke na vitakkessāmī’ti.	‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. That is, sensual, malicious, or cruel thoughts.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ—nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti.	‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, love, and kindness.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.

122.9 - (check if mind is drawn towards 5kg cords of sensual pleasure)

Pañca kho ime, ānanda, kāmaguṇā.	There are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, ānanda, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.
Yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ:	So you should regularly check your own mind:
‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti?	‘Does my mind take an interest in any of these five kinds of sensual stimulation?’
Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti:	Suppose that, upon checking, a monk knows this:
‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti,	‘My mind does take an interest.’
evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.	‘I have not given up desire and greed for the five kinds of sensual stimulation.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti:	But suppose that, upon checking, a monk knows this:
‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti,	‘My mind does not take an interest.’
evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.	‘I have given up desire and greed for the five kinds of sensual stimulation.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.

122.10 - (you should observe rise and fall of 5uk aggregates)

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṃ:	A monk should live observing rise and fall in these five grasping aggregates:
‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	Such is perception …
iti saṅkhārā …	Such are co-doings …
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.	As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates.
Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti:	In that case, they understand:
‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.	‘I have given up the conceit “I am” regarding the five grasping aggregates.’
Itiha tattha sampajāno hoti.	In this way they are lucidly-discerning.
Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.	These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One.
Taṃ kiṃ maññasi, ānanda,	What do you think, Ānanda?
kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti?	For what reason would a disciple value following the Teacher, even if sent away?”
“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.	“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”

122.11 - (you should not follow Buddha around for sake of theoretical instruction, but for practical advice directly leading to nirvana)

“Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu.	“A disciple should not value following the Teacher for the sake of statements, songs, or discussions.
Taṃ kissa hetu?	Why is that?
Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view.
Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ—appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.	But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart and leads solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom.
Evaṃ sante kho, ānanda, ācariyūpaddavo hoti, evaṃ sante antevāsūpaddavo hoti, evaṃ sante brahmacārūpaddavo hoti.	This being so, Ānanda, there is a peril for the teacher, a peril for the student, and a peril for a spiritual practitioner.

122.11.2 - (how is there a peril for the teacher?)

Kathañcānanda, ācariyūpaddavo hoti?	And how is there a peril for the teacher?
Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	It’s when some teacher 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.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya.	When this happens, they enjoy stupefaction, fall into greed, and return to indulgence.
Ayaṃ vuccatānanda, upaddavo ācariyo.	This teacher is said to be imperiled by the teacher’s peril.
Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.	They’re ruined by bad, unskillful Dharmas that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, ānanda, ācariyūpaddavo hoti.	That’s how there is a peril for the teacher.

122.11.3 - (how is there a peril for the student?)

Kathañcānanda, antevāsūpaddavo hoti?	And how is there a peril for the student?
Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno	It’s when the student of a teacher, emulating their teacher’s fostering of seclusion,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	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.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya.	When this happens, they enjoy stupefaction, fall into greed, and return to indulgence.
Ayaṃ vuccatānanda, upaddavo antevāsī.	This student is said to be imperiled by the student’s peril.
Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.	They’re ruined by bad, unskillful Dharmas that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, ānanda, antevāsūpaddavo hoti.	That’s how there is a peril for the student.

122.11.4 - (how is there a peril for a spiritual practitioner?)

Kathañcānanda, brahmacārūpaddavo hoti?	And how is there a peril for a spiritual practitioner?
Idhānanda, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s when when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	He 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.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	While meditating withdrawn, he’s visited by a stream of brahmins and householders of the city and country.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya.	When this happens, he doesn’t enjoy stupefaction, fall into greed, and return to indulgence.
Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno	But a disciple of this teacher, emulating their teacher’s fostering of seclusion,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	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.
Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.	While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country.
So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya.	When this happens, they enjoy stupefaction, fall into greed, and return to indulgence.
Ayaṃ vuccatānanda, upaddavo brahmacārī.	This spiritual practitioner is said to be imperiled by the spiritual practitioner’s peril.
Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.	They’re ruined by bad, unskillful Dharmas that are corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, ānanda, brahmacārūpaddavo hoti.	That’s how there is a peril for the spiritual practitioner.
Tatrānanda, yo cevāyaṃ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṃvattati.	And in this context, Ānanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.

122.15 - ( Ānanda, treat me as a friend, not as an enemy.)

Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.	So, Ānanda, treat me as a friend, not as an enemy.
Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.	That will be for your lasting welfare and happiness.

122.15.2 - (how do disciples treat their Teacher as an enemy, not a friend?)

Kathañcānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya?	And how do disciples treat their Teacher as an enemy, not a friend?
Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya:	It’s when the Teacher teaches the Dhamma out of kindness and compassion:
‘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.
Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.	That’s how the disciples treat their Teacher as an enemy, not a friend.

122.15.3 - (how do disciples treat their Teacher as a friend, not an enemy?)

Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya?	And how do disciples treat their Teacher as a friend, not an enemy?
Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya:	It’s when the Teacher teaches the Dhamma out of kindness and compassion:
‘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.	And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.
Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.	That’s how the disciples treat their Teacher as a friend, not an enemy.

122.20 - (conclusion)

Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.	So, Ānanda, treat me as a friend, not as an enemy.
Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.	That will be for your lasting welfare and happiness.
Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte.	I shall not mollycoddle you like a potter with their damp, unfired pots.
Niggayha niggayhāhaṃ, ānanda, vakkhāmi;	I shall speak, pushing you again and again,
pavayha pavayha, ānanda, vakkhāmi.	pressing you again and again.
Yo sāro so ṭhassatī”ti.	The core will stand the test.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

123 – MN 123 Acchariya-abbhuta: incredible and amazing

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	Then after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them:
“acchariyaṃ, āvuso, abbhutaṃ, āvuso. Tathāgatassa mahiddhikatā mahānubhāvatā,	“It’s incredible, reverends, it’s amazing, the power and might of a Realized One!
yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati:	For he is able to know the Buddhas of the past who have become completely nirvana'd, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.
‘evaṃjaccā te bhagavanto ahesuṃ’ itipi, ‘evaṃnāmā te bhagavanto ahesuṃ’ itipi, ‘evaṃgottā te bhagavanto ahesuṃ’ itipi, ‘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.	He knows the caste they were born in, and also their names, clans, conduct, teaching, wisdom, meditation, and freedom.”
Evaṃ vutte, āyasmā ānando te bhikkhū etadavoca:	When they said this, Venerable Ānanda said:
“acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca;	“The Realized Ones are incredible, reverends, and they have incredible qualities.
abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā”ti.	They’re amazing, and they have amazing qualities.”
Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.	But this conversation among those monks was left unfinished.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“monks, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:	So the monks told him what they had been talking about when the Buddha arrived. The Buddha said:
‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati—
evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā … evaṅgottā … evaṃsīlā … evaṃdhammā … evaṃpaññā … evaṃvihārī … evaṃvimuttā te bhagavanto ahesuṃ itipī’ti. Evaṃ vutte, bhante, āyasmā ānando amhe etadavoca:
‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca;
abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti.
Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
“tasmātiha taṃ, ānanda, bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti.	“So, Ānanda, say some more about the incredible and amazing qualities of the Realized One.”

123.1 - (‘rememberful and lucidly-discerning, the being intent on awakening was reborn in the group of Joyful Gods.’)

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘sato sampajāno, ānanda, bodhisatto tusitaṃ kāyaṃ upapajjī’ti.	‘rememberful and lucidly-discerning, the being intent on awakening was reborn in the group of Joyful Gods.’
Yampi, bhante, sato sampajāno bodhisatto tusitaṃ kāyaṃ upapajji idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (1)	This I remember as an incredible quality of the Buddha.

123.2 - (‘rememberful and lucidly-discerning, the being intent on awakening remained in the group of Joyful Gods.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti.	‘rememberful and lucidly-discerning, the being intent on awakening remained in the group of Joyful Gods.’
Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (2)	This too I remember as an incredible quality of the Buddha.

123.3 - (‘For the whole of that life, the being intent on awakening remained in the group of Joyful Gods.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yāvatāyukaṃ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti.	‘For the whole of that life, the being intent on awakening remained in the group of Joyful Gods.’
Yampi, bhante, yāvatāyukaṃ bodhisatto tusite kāye aṭṭhāsi idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (3)	This too I remember as an incredible quality of the Buddha.

123.4 - (‘rememberful and lucidly-discerning, the being intent on awakening passed away from the group of Joyful Gods and was conceived in his mother’s womb.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṃ okkamī’ti.	‘rememberful and lucidly-discerning, the being intent on awakening passed away from the group of Joyful Gods and was conceived in his mother’s womb.’
Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkami idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (4)	This too I remember as an incredible quality of the Buddha.

123.5 - (galaxy shakes...magnificent light appears in the world, surpassing the glory of the gods.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati,	‘When the being intent on awakening passes away from the group of Joyful Gods, he is conceived in his mother’s womb.
atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	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.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	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.
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.	And even the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvan’ti.	And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (5)	This too I remember as an incredible quality of the Buddha.

123.6 - (four deities approach to guard the four directions)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, cattāro devaputtā catuddisaṃ ārakkhāya upagacchanti—mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (6)	This too I remember as an incredible quality of the Buddha.

123.7 - (in his mother’s belly, she becomes naturally ethical.)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (7)	This too I remember as an incredible quality of the Buddha.

123.8 - (in his mother’s belly, she no longer feels sexual desire)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (8)	This too I remember as an incredible quality of the Buddha.

123.9 - (in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (9)	This too I remember as an incredible quality of the Buddha.

123.10 - (no afflictions beset her. She’s happy and free of bodily fatigue)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyaṃ.	‘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.
Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship. And it was strung with a thread of blue, yellow, red, white, or golden brown.
Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya—ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato, tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vāti.	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. And it’s strung with a thread of blue, yellow, red, white, or golden brown.”
Evameva kho, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyan’ti.	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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (10)	This too I remember as an incredible quality of the Buddha.

123.11 - (‘Seven days after the being intent on awakening is born, his mother passes away.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṃ karoti, tusitaṃ kāyaṃ upapajjatī’ti.	‘Seven days after the being intent on awakening is born, his mother passes away and is reborn in the group of Joyful Gods.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (11)	This too I remember as an incredible quality of the Buddha.

123.12 - (She gives birth after exactly ten months.)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyatī’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (12)	This too I remember as an incredible quality of the Buddha.

123.13 - (She only gives birth standing up.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (13)	This too I remember as an incredible quality of the Buddha.

123.14 - (‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṃ paṭhamaṃ paṭiggaṇhanti pacchā manussā’ti.	‘When the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (14)	This too I remember as an incredible quality of the Buddha.

123.15 - (emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother,)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti—attamanā, devi, hohi; mahesakkho te putto uppanno’ti.	‘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 son is born to you.”’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (15)	This too I remember as an incredible quality of the Buddha.

123.16 - (from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood,)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.	‘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.
Seyyathāpi, ānanda, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti.	Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the cloth, nor would the cloth soil the jewel.
Taṃ kissa hetu?	Why is that?
Ubhinnaṃ suddhattā.	Because of the cleanliness of them both.
Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti.	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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (16)	This too I remember as an incredible quality of the Buddha.

123.17 - (emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm,)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṃ karonti mātu cā’ti.	‘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.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (17)	This too I remember as an incredible quality of the Buddha.

123.18 - (he takes seven strides...says “I am the foremost in the world!)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṃ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti.	‘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.”’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi. (18)	This too I remember as an incredible quality of the Buddha.

123.19 - (an immeasurable, magnificent light appears, surpassing the glory of the gods)

Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	I have learned this in the presence of the Buddha:
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	‘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.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	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.
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti—aññepi kira, bho, santi sattā idhūpapannāti.	And the sentient beings reborn there recognize each other by that light: “So, it seems other sentient beings have been reborn here!”
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvan’ti.	And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.’
Yampi, bhante … pe … idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī”ti. (19)	This too I remember as an incredible and amazing quality of the Buddha.”

123.20 - (He knows sensations, perceptions, thoughts as they arise, as they remain, and as they go away.)

“Tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi.	“So, Ānanda, you should also remember this as an incredible and amazing quality of the Realized One.
Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	It’s that the Realized One knows feelings as they arise, as they remain, and as they go away.
viditā saññā uppajjanti … pe …	He knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	He knows thoughts as they arise, as they remain, and as they go away.
Idampi kho tvaṃ, ānanda, tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehī”ti.	This too you should remember as an incredible and amazing quality of the Realized One.”
“Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;	“Sir, the Buddha knows feelings as they arise, as they remain, and as they go away.
viditā saññā …	He knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	He knows thoughts as they arise, as they remain, and as they go away.
Idampāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī”ti. (20)	This too I remember as an incredible and amazing quality of the Buddha.”
Idamavoca āyasmā ānando.	That’s what Ānanda said,
Samanuñño satthā ahosi;	and the teacher approved.
attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṃ abhinandunti.	Satisfied, those monks were happy with what Venerable Ānanda said.

124 – MN 124 Bākula: with Bākula

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā bākulo rājagahe viharati veḷuvane kalandakanivāpe.	At one time Venerable Bakkula was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṃ sammodi.	Then the naked ascetic Kassapa, who had been a friend of Bakkula’s in the lay life, approached him, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho acelakassapo āyasmantaṃ bākulaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Venerable Bakkula:

124.1 - (“In these eighty years, I don’t recall that any perception of sensuality has ever arisen in me.” )

“Kīvaciraṃ pabbajitosi, āvuso bākulā”ti?	“Reverend Bakkula, how long has it been since you went forth?”
“Asīti me, āvuso, vassāni pabbajitassā”ti.	“It has been eighty years, reverend.”
“Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito”ti?	“But in these eighty years, how many times have you had sex?”
“Na kho maṃ, āvuso kassapa, evaṃ pucchitabbaṃ:	“You shouldn’t ask me such a question.
‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito’ti.
Evañca kho maṃ, āvuso kassapa, pucchitabbaṃ:	Rather, you should ask me this:
‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ kāmasaññā uppannapubbā’”ti?	‘But in these eighty years, how many times have sensual perceptions ever arisen in you?’”
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ”.	“In these eighty years, I don’t recall that any perception of sensuality has ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṃ uppannapubbaṃ idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (1)	“This we remember as an incredible quality of Venerable Bakkula.”

124.2 - (-3 “In these eighty years, I don’t recall that any perception of ill will … or cruelty has ever arisen in me.”)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṃ … pe …	“In these eighty years, I don’t recall that any perception of ill will …
vihiṃsāsaññaṃ uppannapubbaṃ”.	or cruelty has ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāsaññaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (2–3.)	“This too we remember as an incredible quality of Venerable Bakkula.”

124.4 - (-6 “In these eighty years, I don’t recall that any thought of sensuality …ill will… cruelty)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṃ uppannapubbaṃ”.	“In these eighty years, I don’t recall that any thought of sensuality …
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (4)
“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṃ … pe …	ill will …
vihiṃsāvitakkaṃ uppannapubbaṃ”.	or cruelty has ever arisen in me.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāvitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (5–6.)	“This too we remember as an incredible quality of Venerable Bakkula.”

124.7 - (I don’t recall accepting a robe from a householder …)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṃ sāditā”.	“In these eighty years, I don’t recall accepting a robe from a householder …
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṃ sāditā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (7)

124.8 - (cutting a robe with a knife …)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṃ chinditā”.	cutting a robe with a knife …
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṃ chinditā … pe … dhārema”. (8)

124.9 - (-33 sewing with needle...teaching females...ordaining novices…)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṃ sibbitā … pe …	sewing a robe with a needle …
nābhijānāmi rajanena cīvaraṃ rajitā …	dying a robe …
nābhijānāmi kathine cīvaraṃ sibbitā …	sewing a robe at kaṭhina time …
nābhijānāmi sabrahmacārīnaṃ cīvarakamme vicāritā …	looking for robe material for my companions in the spiritual life when they are making robes …
nābhijānāmi nimantanaṃ sāditā …	accepting an invitation …
nābhijānāmi evarūpaṃ cittaṃ uppannapubbaṃ:	having such a thought:
‘aho vata maṃ koci nimanteyyā’ti …	‘If only someone would invite me!’ …
nābhijānāmi antaraghare nisīditā …	sitting down inside a house …
nābhijānāmi antaraghare bhuñjitā …	eating inside a house …
nābhijānāmi mātugāmassa anubyañjanaso nimittaṃ gahetā …	getting caught up in the details of female’s appearance …
nābhijānāmi mātugāmassa dhammaṃ desitā antamaso catuppadampi gāthaṃ …	teaching a female, even so much as a four line verse …
nābhijānāmi bhikkhunupassayaṃ upasaṅkamitā …	going to the nuns’ quarters …
nābhijānāmi bhikkhuniyā dhammaṃ desitā …	teaching the nuns …
nābhijānāmi sikkhamānāya dhammaṃ desitā …	teaching the female interns …
nābhijānāmi sāmaṇeriyā dhammaṃ desitā …	teaching the female novices …
nābhijānāmi pabbājetā …	giving the going forth …
nābhijānāmi upasampādetā …	giving the ordination …
nābhijānāmi nissayaṃ dātā …	giving dependence …
nābhijānāmi sāmaṇeraṃ upaṭṭhāpetā …	being looked after by a novice …
nābhijānāmi jantāghare nhāyitā …	bathing in the sauna …
nābhijānāmi cuṇṇena nhāyitā …	bathing with bath powder …
nābhijānāmi sabrahmacārīgattaparikamme vicāritā …	looking for a massage from my companions in the spiritual life …
nābhijānāmi ābādhaṃ uppannapubbaṃ, antamaso gaddūhanamattampi …	being ill, even for as long as it takes to pull a cow’s udder …
nābhijānāmi bhesajjaṃ upaharitā, antamaso haritakikhaṇḍampi …	being presented with medicine, even as much as a bit of yellow myrobalan …
nābhijānāmi apassenakaṃ apassayitā …	leaning on a headrest …
nābhijānāmi seyyaṃ kappetā”.	preparing a cot …”
“Yampāyasmā … pe … dhārema”. (9–33.)	“This too we remember as an incredible quality of Venerable Bakkula.”

124.34 - (I don’t recall commencing the rainy season residence in the neighborhood of a village.)

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṃ upagantā”.	“In these eighty years, I don’t recall commencing the rainy season residence in the neighborhood of a village.”
“Yampāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṃ upagantā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (34)	“This too we remember as an incredible quality of Venerable Bakkula.”

124.35 - (Then on the eighth day I became enlightened.”)

“Sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ;	“Reverend, for seven days I ate the nation’s alms-food as a debtor.
atha aṭṭhamiyaṃ aññā udapādi.	Then on the eighth day I became enlightened.”
Yampāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṃ bhuñji; atha aṭṭhamiyaṃ aññā udapādi idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema. (35)	“This too we remember as an incredible quality of Venerable Bakkula.
Labheyyāhaṃ, āvuso bākula, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampadan”ti.	Reverend Bakkula, may I receive the going forth, the ordination in this teaching and training?”
Alattha kho acelakassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ.	And the naked ascetic Kassapa received the going forth, the ordination in this teaching and training.
Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā kassapo arahataṃ ahosi.	And Venerable Kassapa became one of the perfected.

124.36 - (“Come forth, venerables, come forth! Today will be my final nirvana.”)

Atha kho āyasmā bākulo aparena samayena avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha:	Then some time later Venerable Bakkula took a key and went from dwelling to dwelling, saying:
“abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṃ bhavissatī”ti.	“Come forth, venerables, come forth! Today will be my final nirvana.”
“Yampāyasmā bākulo avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha: ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṃ bhavissatī’ti, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”. (36)	“This too we remember as an incredible quality of Venerable Bakkula.”

124.37 - (And Venerable Bakkula became fully nirvana'd while sitting right in the middle of the Saṅgha.)

Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi.	And Venerable Bakkula became fully nirvana'd while sitting right in the middle of the Saṅgha.
“Yampāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhāremā”ti. (37)	“This too we remember as an incredible quality of Venerable Bakkula.”

125 – MN 125 Danta-bhūmi: tamed levels

(2022 --ERROR SUTREF-- translation by frankk‍ derived from {{__b-suj}}) 2018/12



Dantabhūmisutta	The Level of the Tamed
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati.	Now at that time the novice Aciravata was staying in a wilderness hut.
Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi.	Then as Prince Jayasena was going for a walk he approached Aciravata, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Aciravata:
“Sutaṃ metaṃ, bho aggivessana:	“Master Aggivessana, I have heard that
‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’”ti.	a monk who meditates diligently, keenly, and resolutely can experience unification of mind.”
“Evametaṃ, rājakumāra, evametaṃ, rājakumāra.	“That’s so true, Prince! That’s so true!
Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.	A monk who meditates diligently, keenly, and resolutely can experience unification of mind.”
“Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū”ti.	“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.”
“Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ.	“I’m not competent to do so, Prince.
Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti.	For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.”
“Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ.	“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.
Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyyan”ti.	Hopefully I will understand the meaning of what you say.”
“Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ.	“Then I shall teach you.
Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ;	If you understand the meaning of what I say, that’s good.
no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī”ti.	If not, then leave each to his own, and do not question me about it further.”
“Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ.	“Master Aggivessana, please teach me the Dhamma as you have learned and memorized it.
Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, iccetaṃ kusalaṃ;	If I understand the meaning of what you say, that’s good.
no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi, nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī”ti.	If not, then I will leave each to his own, and not question you about it further.”

125.1 - (prince J. doesn’t think that teaching can lead to ekagga citta)

Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi.	Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it.
Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca:	When he had spoken, Jayasena said to him:
“aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti.	“It is impossible, Master Aggivessana, it cannot happen that a monk who meditates diligently, keenly, and resolutely can experience unification of mind.”
Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.	Having declared that this was impossible, Jayasena got up from his seat and left.
Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Not long after he had left, Aciravata went to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and informed the Buddha of all they had discussed.
Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca:	When he had spoken, the Buddha said to him:
“‘taṃ kutettha, aggivessana, labbhā.	“How could it possibly be otherwise, Aggivessana?
Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.	Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

125.1.1 - (simile of well trained elephants)

Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā.	Suppose there was a pair of elephants or horse or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained.
Taṃ kiṃ maññasi, aggivessana,	What do you think, Aggivessana?
ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti?	Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed and reach the level of the tamed?”
“Evaṃ, bhante”.	“Yes, sir.”
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?	“But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
“No hetaṃ, bhante”.	“No, sir.”
“Evameva kho, aggivessana, ‘yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.	“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.

125.1.2 - (simile of standing on mountain seeing clearly)

Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato.	Suppose there was a big mountain not far from a town or village.
Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya.	And two friends set out from that village or town, lending each other a hand up to the mountain. Once there, one friend would remain at the foot of the mountain, while the other would climb to the peak.
Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vadeyya:	Then the one standing at the foot would say to the one at the peak:
‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti?	‘My friend, what do you see, standing there at the peak?’
So evaṃ vadeyya:	They’d reply:
‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’
So evaṃ vadeyya:	But the other would say:
‘aṭṭhānaṃ kho etaṃ, samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	‘It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.’
Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya:	So their friend would come down from the peak, take their friend by the arm, and make them climb to the peak. After giving them a moment to catch their breath, they’d say:
‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti?	‘My friend, what do you see, standing here at the peak?’
So evaṃ vadeyya:	They’d reply:
‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	‘Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!’
So evaṃ vadeyya:	They’d say:
‘idāneva kho te, samma, bhāsitaṃ—mayaṃ evaṃ ājānāma—	‘Just now I understood you to say:
aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	“It’s impossible, it cannot happen that, standing at the peak, you can see delightful parks, woods, meadows, and lotus ponds.”
Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma:	But now you say:
‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti.	“Standing at the peak, I see delightful parks, woods, meadows, and lotus ponds!”’
So evaṃ vadeyya:	They’d say:
‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto daṭṭheyyaṃ nāddasan’ti.	‘But my friend, it was because I was obstructed by this big mountain that I didn’t see what could be seen.’
Ato mahantatarena, aggivessana, ‘avijjākhandhena jayaseno rājakumāro āvuto nivuto ophuṭo pariyonaddho.	But bigger than that is the mass of ignorance by which Prince Jayasena is hindered, obstructed, covered, and engulfed.
So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī’ti—netaṃ ṭhānaṃ vijjati.	Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ, anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti.	It wouldn’t be surprising if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”
“Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?	“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”

125.2 - (simile of training wild elephant)

“Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti:

“Suppose, Aggivessana, an anointed king was to address his elephant tracker:

125.2.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)

‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti.	‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’
‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati.	‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.
Tamenaṃ rañño nāgo abbhokāsaṃ nīharati.	The royal elephant leads the wild elephant out into the open;
Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti.	and it’s only then that it comes out into the open,
Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ—nāgavanaṃ.	for a wild bull elephant clings to the elephant wood.
Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi:	Then the elephant tracker informs the king:
‘abbhokāsagato kho, deva, āraññako nāgo’ti.	‘Sire, the wild elephant has come out into the open.’

125.2.2 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi:	Then the king addresses his elephant trainer:
‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’ti.	‘Please, my good elephant trainer, tame the wild bull elephant. Subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever. Make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.’
‘Evaṃ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya.	‘Yes, Your Majesty,’ replied the elephant trainer. He dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.

125.2.3 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)

Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.	He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti;	Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand.

125.2.4 - (note grass, water, firewood is simile for first jhāna from {{++AN 7.67}} )

(also note that elephant trainer (buddha) vocalizing Dharma instructions is issuing sound that needs vaci-sankhara vitakka-thoughts to decode! That’s a reference to speech ceasing in first jhāna for the listener (the elephant), but vitakka thoughts are still active!)

tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.	So the elephant trainer rewards it with grass, fodder, and water.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti:	When the wild elephant accepts the grass, fodder, and water, the trainer knows:
‘jīvissati kho dāni āraññako nāgo’ti.	‘Now the wild elephant will survive!’
Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	Then he sets it a further task:
‘ādiya, bho, nikkhipa, bho’ti.	‘Pick it up, sir! Put it down, sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:
‘abhikkama, bho, paṭikkama, bho’ti.	‘Forward, sir! Back, sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:
‘uṭṭhaha, bho, nisīda, bho’ti.	‘Stand, sir! Sit, sir!’

125.2.5 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)

Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti.	When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.
So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti.	While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.

125.2.6 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.

The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship.

125.3 - (Buddha the wild elephant trainer: monk ↔ elephant)

Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	In the same way, Aggivessana, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

125.3.1 - (renounce, shave head, work on sīla)

So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti.	And it’s only then that a noble disciple comes out into the open,
Etthagedhā hi, aggivessana, devamanussā yadidaṃ—pañca kāmaguṇā.	for gods and humans cling to the five kinds of sensual stimulation.
Tamenaṃ tathāgato uttariṃ vineti:	Then the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’ti.	‘Come, monk, be ethical and restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.’

125.3.1.1 - (simile: new monk has 5kg desire ordains → elephant still desires pleasures of being wild in forest)

‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti.	‘Please, my good elephant tracker, mount the royal bull elephant and enter the elephant wood. When you see a wild bull elephant, tether it by the neck to the royal elephant.’
‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati.	‘Yes, Your Majesty,’ replied the elephant tracker, and did as he was asked.
Tamenaṃ rañño nāgo abbhokāsaṃ nīharati.	The royal elephant leads the wild elephant out into the open;
Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti.	and it’s only then that it comes out into the open,
Etthagedhā hi, aggivessana, āraññakā nāgā yadidaṃ—nāgavanaṃ.	for a wild bull elephant clings to the elephant wood.
Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi:	Then the elephant tracker informs the king:
‘abbhokāsagato kho, deva, āraññako nāgo’ti.	‘Sire, the wild elephant has come out into the open.’

125.3.1.2 - (in the same way as elephant coming out into open, repeat section previously with monk ordaining )

125.3.4 - (guard sense doors)

Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti:	When they have ethical conduct, the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī … pe …	‘Come, monk, guard your sense doors. When you see a sight with your eyes, don’t get caught up in the features and details. …
(yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)	(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

125.3.5 - (moderation in eating)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

125.3.6 - (wakefulness)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

125.3.7 - (S&S: sati & sampajāno)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

125.3.8 - (5niv hindrance removal)

(This should be expanded as in MN 107, the Discourse with Moggallāna the Accountant.)

125.3.9 - (4sp satipaṭṭhāna nonstop, like elephant tethered to post)

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	Then they meditate seeing the body as a body [according to its true nature]—ardent, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu … pe …	They Meditate seeing sensation as sensations [according to their true nature] …
citte …	They meditate seeing the mind as a mind [according to its true nature] …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	they meditate seeing the {{++Dharma1a}} as Dharma [at it truly is, not distorted],—keen, aware, and rememberful, rid of desire and aversion for the world.

125.3.9.1 - (simile: 4sp satipaṭṭhāna nonstop,to subdue thoughts of household and delight in Dharma thoughts → elephant tied to post to keep it from returning to forest, and grow to like men and fortress)

Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya;

It’s like when the elephant trainer dug a large post into the earth and tethered the elephant to it by the neck, so as to subdue its wild behaviors, its wild memories and thoughts, and its wild stress, weariness, and fever, and to make it happy to be in the neighborhood of a village, and instill behaviors congenial to humans.

125.3.9.2 - (in the same way as elephant tied to post, repeat section previously with monk doing 4sp )

evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

In the same way, a noble disciple has these four kinds of remembering meditation as tethers for the mind so as to subdue behaviors of the lay life, memories and thoughts of the lay life, the stress, weariness, and fever of the lay life, to complete the procedure and to realize nirvana.

125.3.10 - (do 4sp with no kāma-vitakka/thoughts of sensuality = first jhāna)

Tamenaṃ tathāgato uttariṃ vineti:	Then the Realized One guides them further:
‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi.	‘Come, monk, meditate seeing the body as a body [according to its true nature], but don’t think thoughts connected with sensual pleasures.
Vedanāsu …	Meditate seeing sensation as sensations [according to their true nature] …
citte …	meditate seeing the mind as a mind [according to its true nature] …
dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’ti.	meditate seeing the {{++Dharma1a}} as Dharma [at it truly is, not distorted], but don’t think thoughts connected with sensual pleasures.’

125.3.10.1 - (simile: 4sp satipaṭṭhāna again without kama = first jhāna → elephant trained to like and follow commands for good war elephant)

Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati.	He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti;	Spoken to in such a way by the elephant trainer, the wild elephant wanted to listen. It leant an ear and applied its mind to understand.

125.3.10.2 - (note grass, water, firewood is simile for first jhāna from {{++AN 7.67}} )

(also note that elephant trainer (buddha) vocalizing Dharma instructions is issuing sound that needs vaci-sankhara vitakka-thoughts to decode! That’s a reference to speech ceasing in first jhāna for the listener (the elephant), but vitakka thoughts are still active!)

tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.	So the elephant trainer rewards it with grass, fodder, and water.
Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti:	When the wild elephant accepts the grass, fodder, and water, the trainer knows:
‘jīvissati kho dāni āraññako nāgo’ti.	‘Now the wild elephant will survive!’
Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	Then he sets it a further task:
‘ādiya, bho, nikkhipa, bho’ti.	‘Pick it up, sir! Put it down, sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant picks up and puts down when the trainer says, following instructions, the trainer sets it a further task:
‘abhikkama, bho, paṭikkama, bho’ti.	‘Forward, sir! Back, sir!’
Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti:	When the wild elephant goes forward and back when the trainer says, following instructions, the trainer sets it a further task:
‘uṭṭhaha, bho, nisīda, bho’ti.	‘Stand, sir! Sit, sir!’

125.3.10.3 - (in the same way, repeat what monk does before elephant simile )

Just as the elephant has to learn to follow instructions from the trainer (the Buddha) and use thoughts to decode that speech and follow them, the monk practices four satipaṭṭhāna again, this time secluded from thoughts of sensuality and the other hindrances, and the monk uses vitakka thoughts and sati remembrance of Dharma instructions he heard from the Buddha and applies those instructions in first jhāna satipaṭṭhāna.

125.(hold on to your hats, if you’ve been drinking the coolaid from {{++lbt}} Theravāda)

^{(The next section proves {{++vrj-v}} and {{++b-suj}}’s egregious interpretation of vitakka as “placing the mind” instead of linguistic thought in first jhāna is wrong. Here, since the exclusion of first jhāna in the standard 4 jhāna formula is explicitly equating first jhāna with the previous stage of satipaṭṭhāna that involved linguistc verbal thoughts connected with the Dhamma. The elephant simile makes it clear as well, it’s using vaci-sankhāra, speech fabrications of vitakka to decode the elephant trainers Dhamma instructions.)}

125.3.11 - (skip 1st jhāna, go directly to 2nd jhāna, since the previous stage of satipaṭṭhāna was first jhāna!)

So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ …	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.

125.3.11.1 - (simile: monk developing 2nd through 4th jhāna → elephant tied up so it can’t move while training to be imperturbable to simulated weapons and battle stress)

Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti.	When the wild elephant stands and sits when the trainer says, following instructions, the trainer sets the task called imperturbability. He fastens a large plank to its trunk; a lancer sits on its neck; other lancers surround it on all sides; and the trainer himself stands in front with a long lance.
So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti.	While practicing this task, it doesn’t budge its fore-feet or hind-feet, its fore-quarters or hind-quarters, its head, ears, tusks, tail, or trunk.

125.3.11.2 - (in the same way, repeat what monk does before elephant simile )

In the same way as the elephant in a static posture simulating the life threatening danger of war, the monk develops the second, third, and fourth jhāna.

125.3.12 - (imperturbability/āneñjappatte, the dynamic form of 4th jhāna)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.

When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

125.4 - (Three higer knowledges, 3 vedas being redefined by Buddha)

125.4.1 - (#4 of 6: higher knowledge of reviewing past lives)

So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. And so they recollect their many kinds of past lives, with features and details.

125.4.2 - (#5 of 6: higher knowledge of divine eye sees kamma and rebirth of beings)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate … pe … yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

125.4.3 - (#6 of 6: higher knowledge of destruction of āsavas, i.e. arahant)

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.	When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;	They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	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’.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati.	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

125.5 - (mark of sammā samādhi is khamo/patient endurance of any unpleasant experience)

So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti	Such a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.	Rid of all greed, hate, and delusion, and purged of defects, they are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world.

125.5.1 - (simile: successful monk with imperturbable 4th jhāna withstands cold, heat, mosquitoes → elephant in live battle struck by spears, swords, arrows)

So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.

The wild bull elephant endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. Rid of all crooks and flaws, and purged of defects, it is worthy of a king, fit to serve a king, and considered a factor of kingship.

125.5.2 - (in the same way, repeat what monk does before elephant simile )

Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṃ karoti, ‘adantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;	If a royal bull elephant passes away untamed and untrained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away untamed.
majjhimo cepi, aggivessana, rañño nāgo.
Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṃ karoti, ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;
evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṃ karoti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati;	In the same way, if a monk passes away without having ended the defilements—whether as a senior, middle, or junior—they’re considered as a monk who passed away untamed.
majjhimo cepi, aggivessana, bhikkhu.
Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṃ karoti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.
Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṃ karoti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;	If a royal bull elephant passes away tamed and trained—whether in their old age, middle age, or youth—they’re considered a royal bull elephant who passed away tamed.
majjhimo cepi, aggivessana, rañño nāgo …
daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṃ karoti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati;
evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṃ karoti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati;	In the same way, if a monk passes away having ended the defilements—whether as a senior, middle, or junior—they’re considered as a monk who passed away tamed.”
majjhimo cepi, aggivessana, bhikkhu.
Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṃ karoti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī”ti.
Idamavoca bhagavā.	That is what the Buddha said.
Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.	Satisfied, the novice Aciravata was happy with what the Buddha said.

(end of sutta⏹️)

126 – MN 126 Bhūmija: with Bhūmija

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā bhūmijo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out.
Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṃ sammodi.	Then Jayasena approached and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Bhūmija:
“santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“Master Bhūmija, there are some ascetics and brahmins who have this doctrine and view:
‘āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	‘If you make a wish and lead the spiritual life, you can’t win the fruit.
anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	If you don’t make a wish and lead the spiritual life, you can’t win the fruit.
āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	If you both make a wish and don’t make a wish and lead the spiritual life, you can’t win the fruit.
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti.	If you neither make a wish nor don’t make a wish and lead the spiritual life, you can’t win the fruit.’
Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī”ti?	What does Master Bhūmija’s Teacher say about this? How does he explain it?”
“Na kho metaṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ.	“Prince, I haven’t heard and learned this in the presence of the Buddha.
Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya:	But it’s possible that he might explain it like this:
‘āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	‘If you lead the spiritual life irrationally, you can’t win the fruit, regardless of whether you make a wish,
anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	you don’t make a wish,
āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	you both do and do not make a wish,
nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.	or you neither do nor don’t make a wish.
Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;	But if you lead the spiritual life rationally, you can win the fruit, regardless of whether you make a wish,
anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;	you don’t make a wish,
āsañca anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;	you both do and do not make a wish,
nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyā’ti.	or you neither do nor don’t make a wish.’
Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ.	I haven’t heard and learned this in the presence of the Buddha.
Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā”ti.	But it’s possible that he might explain it like that.”
“Sace kho bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī”ti.	“If that’s what your teacher says, Master Bhūmija, he clearly stands head and shoulders above all the various other ascetics and brahmins.”
Atha kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ sakeneva thālipākena parivisi.	Then Prince Jayasena served Venerable Bhūmija from his own dish.

126.2 - (“Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him)

Atha kho āyasmā bhūmijo pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo bhagavantaṃ etadavoca:	Then after the meal, on his return from alms-round, Bhūmija went to the Buddha, bowed, sat down to one side, and told him all that had happened, adding:
“idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ.
Atha kho, bhante, jayaseno rājakumāro yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhante, jayaseno rājakumāro maṃ etadavoca:
‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino—
āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti.
‘Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī’ti?
Evaṃ vutte, ahaṃ, bhante, jayasenaṃ rājakumāraṃ etadavocaṃ:
‘na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ.
Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya—
āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.
Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā … pe …
nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyāti.
Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ.
Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā’ti.
‘Sace bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī’ti.
‘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.”

126.3 - (Buddha confirms: If people with wrong views and wrong practice lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish,)

“Taggha tvaṃ, bhūmija, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.	“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.
Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	There are some ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity. If they lead the spiritual life, they can’t win the fruit, regardless of whether they make a wish,
anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	they don’t make a wish,
āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	they both do and do not make a wish,
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.	or they neither do nor don’t make a wish.
Taṃ kissa hetu?	Why is that?
Ayoni hesā, bhūmija, phalassa adhigamāya.	Because that’s an irrational way to win the fruit.

126.3.1 - (simile of a person in need of oil.)

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya.	Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sand in a bucket, sprinkling it thoroughly with water, and pressing it out.
Āsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya;	But by doing this, they couldn’t extract any oil, regardless of whether they made a wish,
anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya;	didn’t make a wish,
āsañca anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya;	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Ayoni hesā, bhūmija, telassa adhigamāya.	Because that’s an irrational way to extract oil.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;	And so it is for any ascetics and brahmins who have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity. If they lead the spiritual life, they can’t win the fruit, regardless of whether or not they make a wish.
anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.
Taṃ kissa hetu?	Why is that?
Ayoni hesā, bhūmija, phalassa adhigamāya.	Because that’s an irrational way to win the fruit.

126.3.2 - (simile of a person in need of milk, pulling on horn of cow)

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ visāṇato āviñcheyya.	Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the horn of a newly-calved cow.
Āsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya;	But by doing this, they couldn’t get any milk, regardless of whether they made a wish,
anāsañcepi karitvā … pe …	didn’t make a wish,
āsañca anāsañcepi karitvā … pe …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Ayoni hesā, bhūmija, khīrassa adhigamāya.	Because that’s an irrational way to get milk.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have wrong view …
micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā … pe …
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Ayoni hesā, bhūmija, phalassa adhigamāya.	Because that’s an irrational way to win the fruit.

126.3.3 - (simile of a person in need of butter, churning water)

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno udakaṃ kalase āsiñcitvā matthena āviñcheyya.	Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring water into a pot and churning it with a stick.
Āsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya;	But by doing this, they couldn’t produce any butter, regardless of whether they made a wish,
anāsañcepi karitvā … pe …	didn’t make a wish,
āsañca anāsañcepi karitvā … pe …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Ayoni hesā, bhūmija, navanītassa adhigamāya.	Because that’s an irrational way to produce butter.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have wrong view …
micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā … pe …
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Ayoni hesā, bhūmija, phalassa adhigamāya.	Because that’s an irrational way to win the fruit.

126.3.4 - (simile of a person in need of fire, trying to ignite wet log)

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya.	Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a green, sappy log with a drill-stick.
Āsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya;	But by doing this, they couldn’t start a fire, regardless of whether they made a wish,
anāsañcepi karitvā … pe …	didn’t make a wish,
āsañca anāsañcepi karitvā … pe …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Ayoni hesā, bhūmija, aggissa adhigamāya.	Because that’s an irrational way to start a fire.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have wrong view …
micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya;
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā … pe …
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Ayoni hesā, bhūmija, phalassa adhigamāya.	Because that’s an irrational way to win the fruit.

126.8 - (If people with right views and right practice lead the spiritual life, they can win the fruit, regardless of whether they make a wish,)

Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;	There are some ascetics and brahmins who have right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. If they lead the spiritual life, they can win the fruit, regardless of whether they make a wish,
anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;	they don’t make a wish,
āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;	they both do and do not make a wish,
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya.	or they neither do nor do not make a wish.
Taṃ kissa hetu?	Why is that?
Yoni hesā, bhūmija, phalassa adhigamāya.	Because that’s a rational way to win the fruit.

126.8.1 - (simile of person in need of oil)

Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya.	Suppose there was a person in need of oil. While wandering in search of oil, they tried heaping sesame flour in a bucket, sprinkling it thoroughly with water, and pressing it out.
Āsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya;	By doing this, they could extract oil, regardless of whether they made a wish,
anāsañcepi karitvā … pe …	didn’t make a wish,
āsañca anāsañcepi karitvā … pe …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Yoni hesā, bhūmija, telassa adhigamāya.	Because that’s a rational way to extract oil.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have right view …
sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā … pe …
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Yoni hesā, bhūmija, phalassa adhigamāya.	Because that’s a rational way to win the fruit.

126.8.2 - (simile of person in need of milk)

Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ thanato āviñcheyya.	Suppose there was a person in need of milk. While wandering in search of milk, they tried pulling the udder of a newly-calved cow.
Āsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya;	By doing this, they could get milk, regardless of whether they made a wish,
anāsañcepi karitvā … pe …	didn’t make a wish,
āsañca anāsañcepi karitvā … pe …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Yoni hesā, bhūmija, khīrassa adhigamāya.	Because that’s a rational way to get milk.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have right view …
sammāsamādhino te āsañcepi karitvā … pe …
anāsañcepi karitvā … pe …
āsañca anāsañcepi karitvā … pe …
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Yoni hesā, bhūmija, phalassa adhigamāya.	Because that’s a rational way to win the fruit.

126.8.3 - (simile of person in need of butter)

Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno dadhiṃ kalase āsiñcitvā matthena āviñcheyya.	Suppose there was a person in need of butter. While wandering in search of butter, they tried pouring curds into a pot and churning them with a stick.
Āsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya;	By doing this, they could produce butter, regardless of whether they made a wish,
anāsañcepi karitvā …	didn’t make a wish,
āsañca anāsañcepi karitvā …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Yoni hesā, bhūmija, navanītassa adhigamāya.	Because that’s a rational way to produce butter.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have right view …
sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;
anāsañcepi karitvā …
āsañca anāsañcepi karitvā …
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Yoni hesā, bhūmija, phalassa adhigamāya.	Because that’s a rational way to win the fruit.

126.8.4 - (simile of person in need of fire)

Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya;	Suppose there was a person in need of fire. While wandering in search of fire, they tried drilling a dried up, withered log with a drill-stick.
() āsañcepi karitvā …	By doing this, they could start a fire, regardless of whether they made a wish,
anāsañcepi karitvā …	didn’t make a wish,
āsañca anāsañcepi karitvā …	both did and did not make a wish,
nevāsaṃ nānāsañcepi karitvā sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya, bhabbo aggissa adhigamāya.	or neither did nor did not make a wish.
Taṃ kissa hetu?	Why is that?
Yoni hesā, bhūmija, aggissa adhigamāya.	Because that’s a rational way to start a fire.
Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino … pe …	And so it is for any ascetics and brahmins who have right view …
sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;
anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;
āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya;
nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya.
Taṃ kissa hetu?
Yoni hesā, bhūmija, phalassa adhigamāya.	Because that’s a rational way to win the fruit.

126.10 - (conclusion: Buddha tells monk if he had used those similes Prince Jayasena would have been inspired with confidence)

Sace kho taṃ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṃ anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti.	Bhūmija, it wouldn’t be surprising if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.”
“Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?	“But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā bhūmijo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Bhūmija was happy with what the Buddha said.

127 – MN 127 Anuruddha: (Chief disciple famous for divine eye)

(2023 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-suj}})



127.1 – (layman Pañcakaṅga invites Anuruddha for meal offering, accepted)

Anuruddhasutta	With Anuruddha
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho pañcakaṅgo thapati aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi: ‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti; evañca vadehi: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.	And then the master builder Pañcakaṅga addressed a man, “Please, mister, go to Venerable Anuruddha, and in my name bow with your head to his feet. Say to him, ‘Sir, the master builder Pañcakaṅga bows with his head to your feet.’ And then ask him whether he might please accept tomorrow’s meal from Pañcakaṅga together with the monk Saṅgha. And ask whether he might please come earlier than usual, for Pañcakaṅga has many duties, and much work to do for the king.”
“Evaṁ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ anuruddhaṁ etadavoca: “pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti: ‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṁ; yena ca kira, bhante, āyasmā anuruddho pagevataraṁ āgaccheyya; pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti. Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.	“Yes, sir,” that man replied. He did as Pañcakaṅga asked, and Venerable Anuruddha consented in silence.
Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pañcakaṅgo thapati āyasmantaṁ anuruddhaṁ etadavoca:	Then when the night had passed, Anuruddha robed up in the morning and, taking his bowl and robe, went to Pañcakaṅga’s home, where he sat on the seat spread out. Then Pañcakaṅga served and satisfied Anuruddha with his own hands with a variety of delicious foods. When Anuruddha had eaten and washed his hands and bowl, Pañcakaṅga took a low seat, sat to one side, and said to him:

127.2 - (layman asks if appamāṇā ceto-vimutti different than mahaggatā)

“Idha maṁ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṁsu: ‘appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Variant: appamāṇaṁ, gahapati, cetovimuttiṁ bhāvehī’ti → appamāṇā gahapati cetovimutti bhāvetabbāti (mr)Ekacce therā evamāhaṁsu: ‘mahaggataṁ, gahapati, cetovimuttiṁ bhāvehī’ti. Yā cāyaṁ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti— ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?	“Sir, some senior monks have come to me and said, ‘Householder, develop the limitless release of heart.’ Others have said, ‘Householder, develop the expansive release of heart.’ Now, the limitless release of the heart and the expansive release of the heart: do these things differ in both meaning and phrasing? Or do they mean the same thing, and differ only in the phrasing?”
“Tena hi, gahapati, taṁyevettha paṭibhātu, apaṇṇakante ito bhavissatī”ti.	“Well then, householder, let me know what you think about this. Afterwards you’ll get it for sure.”

127.2.1 – (layman thinks they are the same practice, just different name)

“Mayhaṁ kho, bhante, evaṁ hoti: ‘yā cāyaṁ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.

“Sir, this is what I think. The limitless release of the heart and the expansive release of the heart mean the same thing, and differ only in the phrasing.”

127.2.2 – (Anuruddha corrects him, says they’re two different practices)

“Yā cāyaṁ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca. Tadamināpetaṁ, gahapati, pariyāyena veditabbaṁ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

“The limitless release of the heart and the expansive release of the heart differ in both meaning and phrasing. This is a way to understand how these things differ in both meaning and phrasing.

127.3 – (Anuruddha explains ap-pamāṇā/measure-less refers to 4bv brahma-vihāra pervaded in 8 directions)

Katamā ca, gahapati, appamāṇā cetovimutti? Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṁ vuccati, gahapati, appamāṇā cetovimutti.

And what is the limitless release of the heart? It’s when a monk meditates spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

127.4 – (Anuruddha explains mahag-gatā/expansive is pervading 4bv in gradually larger space starting with one tree)

(STED {{__4bv}})

And what is the limitless release of the heart? 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. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is called the limitless release of the heart.

And what is the expansive release of the heart? It’s when a monk meditates determined on pervading the extent of a single tree root as expansive. This is called the expansive release of the heart. Also, a monk meditates determined on pervading the extent of two or three tree roots … a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean. This too is called the expansive release of the heart. This is a way to understand how these things differ in both meaning and phrasing.

127.5 - (4 kinds of deva realm rebirth commensurate with appamāna and mahaggatā)

Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso? Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā appamāṇābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘saṅkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati. Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati. Imā kho, gahapati, catasso bhavūpapattiyo.

Householder, there are these four kinds of rebirth in a future life. What four? Take someone who meditates determined on pervading ‘limited radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limited radiance. Next, take someone who meditates determined on pervading ‘limitless radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of limitless radiance. Next, take someone who meditates determined on pervading ‘corrupted radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of corrupted radiance. Next, take someone who meditates determined on pervading ‘pure radiance’. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance. These are the four kinds of rebirth in a future life.

127.5.1 – (oil lamp simile: devas gather ↔ can see different colors of flame, but not different radiance)

Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṁ sannipatanti, tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṁ. Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṁ gharaṁ paveseyya. Tesaṁ ekaṁ gharaṁ pavesitānaṁ accinānattañhi kho paññāyetha, no ca ābhānānattaṁ; evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṁ sannipatanti tāsaṁ ekajjhaṁ sannipatitānaṁ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṁ.

There comes a time, householder, when the deities gather together as one. When they do so, a difference in their color is evident, but not in their radiance. It’s like when a person brings several oil lamps into one house. You can detect a difference in their flames, but not in their radiance. In the same way, when the deities gather together as one, a difference in their color is evident, but not in their radiance.

127.5.2 – (oil lamp simile: devas leave gathering ↔ can see different colors of flame, and different power of radiance)

Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca. Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya. Tesaṁ tato nīhatānaṁ accinānattañceva paññāyetha ābhānānattañca; Variant: nīhatānaṁ → nīharantānaṁ (bj, sya-all, km, pts1ed)evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṁ tato vipakkamantīnaṁ vaṇṇanānattañceva paññāyati ābhānānattañca.

There comes a time when those deities go their separate ways. When they do so, a difference both in their color and also in their radiance is evident. It’s like when a person takes those several oil lamps out of that house. You can detect a difference both in their flames and also in their radiance. In the same way, when the deities go their separate ways, a difference both in their color and also in their radiance is evident.

127.5.3 – (flies following luggage simile ↔ devas delight in radiance, but don’t assume permanent identity with it)

Na kho, gahapati, tāsaṁ devatānaṁ evaṁ hoti: Variant: tā → yā (mr)‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramanti. Seyyathāpi, gahapati, makkhikānaṁ kājena vā piṭakena vā harīyamānānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti; evameva kho, gahapati, tāsaṁ devatānaṁ na evaṁ hoti: ‘idaṁ amhākaṁ niccanti vā dhuvanti vā sassatanti vā’, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.

It’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure. It’s like when flies are being carried along on a carrying-pole or basket. It’s not that they think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those flies cling, that’s where they take pleasure. In the same way, it’s not that those deities think, ‘What we have is permanent, lasting, and eternal.’ Rather, wherever those deities cling, that’s where they take pleasure.”

127.6 – (Kaccana asks Anuruddha: are all devas reborn there limited or immeasurable?)

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: Variant: sabhiyo kaccāno → abhiyo kaccāno (sya-all, pts1ed)	When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha:
“sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?	“Good, Venerable Anuruddha! I have a further question about this. Do all the radiant deities have limited radiance, or do some there have limitless radiance?”

127.6.1 – (some are limited, some are limitless)

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

“In that respect, Reverend Kaccāna, some deities there have limited radiance, while some have limitless radiance.”

127.6.2 – (Why? Because some meditated pervading smaller space, some larger, some limtlesss)

“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?	“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance?”
“Tena hāvuso kaccāna, taṁyevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ rukkhamūlaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— Variant: cāyaṁ → yopāyaṁ (mr)imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?	“Well then, Reverend Kaccāna, I’ll ask you about this in return, and you can answer as you like. What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a monk meditates determined on pervading as expansive the extent of a single tree root, or two or three tree roots?”
“Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti.	“When a monk meditates on two or three tree roots.”
“Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ gāmakkhettaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā ekaṁ mahārajjaṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti? “Yvāyaṁ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti. “Taṁ kiṁ maññasi, āvuso kaccāna, yvāyaṁ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yo cāyaṁ bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— imāsaṁ ubhinnaṁ cittabhāvanānaṁ katamā cittabhāvanā mahaggatatarā”ti?	“What do you think, Reverend Kaccāna? Which of these two kinds of mental development is more expansive: when a monk meditates determined on pervading as expansive the extent of two or three tree roots, or a single village district … two or three village districts … a single kingdom … two or three kingdoms … this land surrounded by ocean?”
“Yvāyaṁ, bhante, bhikkhu yāvatā samuddapariyantaṁ pathaviṁ ‘mahaggatan’ti pharitvā adhimuccitvā viharati— ayaṁ imāsaṁ ubhinnaṁ cittabhāvanānaṁ mahaggatatarā”ti?	“When a monk meditates on this land surrounded by ocean.”
“Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.	“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have limited radiance, while some have limitless radiance.”

127.7 – (Kaccana asks Anuruddha: Do all the radiant deities have corrupted radiance, or some pure?)

“Sādhu, bhante anuruddha. Atthi ca me ettha uttariṁ paṭipucchitabbaṁ. Yāvatā, bhante, devatā ābhā sabbā tā saṅkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti? Variant: Yāvatā → yā tā (mr)

“Good, Venerable Anuruddha! I have a further question about this. Do all the radiant deities have corrupted radiance, or do some there have pure radiance?”

127.7.1 – (some are corrupted, some pure)

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

“In that respect, Reverend Kaccāna, some deities there have corrupted radiance, while some have pure radiance.”

127.7.2 – (Why? Because some did jhāna with more 5 hindrance corruption, some more pure)

“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?	“What is the cause, Venerable Anuruddha, what is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance?”
“Tena hāvuso kaccāna, upamaṁ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti. Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṁ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṁ viya jhāyati;	“Well then, Reverend Kaccāna, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose an oil lamp was burning with impure oil and impure wick. Because of the impurity of the oil and the wick it burns dimly, as it were.
evameva kho, āvuso kaccāna,	In the same way,
idhekacco bhikkhu ‘saṅkiliṭṭh-ābhā’ti pharitvā adhimuccitvā viharati,	take some monk who meditates determined on pervading ‘corrupted radiance’.
tassa kāyaduṭṭhullampi na suppaṭippassaddhaṁ hoti,	Their physical discomfort is not completely settled,
thinamiddhampi na susamūhataṁ hoti,	their dullness and drowsiness is not completely eradicated,
uddhaccakukkuccampi na suppaṭivinītaṁ hoti.	and their restlessness and remorse is not completely eliminated.
So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṁ viya jhāyati.	Because of this they practice jhāna dimly, as it were.
So kāyassa bhedā paraṁ maraṇā	When their body breaks up, after death,
saṅkiliṭṭhābhānaṁ devānaṁ sahabyataṁ upapajjati.	they’re reborn in the company of the gods of corrupted radiance.

127.7.3 – (simile of oil lamp, purity of oil and wick ↔ jhāna meditator purity free of 5niv)

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṁ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṁ viya jhāyati;	Suppose an oil lamp was burning with pure oil and pure wick. Because of the purity of the oil and the wick it doesn’t burn dimly, as it were.
evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati. Tassa kāyaduṭṭhullampi suppaṭippassaddhaṁ hoti, thinamiddhampi susamūhataṁ hoti, uddhaccakukkuccampi suppaṭivinītaṁ hoti. So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṁ viya jhāyati. So kāyassa bhedā paraṁ maraṇā parisuddhābhānaṁ devānaṁ sahabyataṁ upapajjati.	In the same way, take some monk who meditates determined on pervading ‘pure radiance’. Their physical discomfort is completely settled, their dullness and drowsiness is completely eradicated, and their restlessness and remorse is completely eliminated. Because of this they don’t practice jhāna dimly, as it were. When their body breaks up, after death, they’re reborn in the company of the gods of pure radiance.
Ayaṁ kho, āvuso kaccāna, hetu ayaṁ paccayo yena tāsaṁ devatānaṁ ekaṁ devanikāyaṁ upapannānaṁ santettha ekaccā devatā saṅkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.	“This is the cause, Reverend Kaccāna, this is the reason why, when those deities have been reborn in a single order of gods, some deities there have corrupted radiance, while some have pure radiance.”

127.8 - (conclusion: Kaccana correctly guesses anuruddha is speaking from personal experience from conversation with devas)

Evaṁ vutte, āyasmā sabhiyo kaccāno āyasmantaṁ anuruddhaṁ etadavoca: “sādhu, bhante anuruddha.	When he had spoken, Venerable Abhiya Kaccāna said to Venerable Anuruddha, “Good, Venerable Anuruddha!
Na, bhante, āyasmā anuruddho evamāha: ‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati. Tassa mayhaṁ, bhante, evaṁ hoti: ‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.	Venerable Anuruddha, you don’t say, ‘So I have heard’ or ‘It ought to be like this.’ Rather, you say: ‘These deities are like this, those deities are like that.’ Sir, it occurs to me, ‘Clearly, Venerable Anuruddha has previously lived together with those deities, conversed, and engaged in discussion.’”
“Addhā kho ayaṁ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi: ‘dīgharattaṁ kho me, āvuso kaccāna, tāhi devatāhi saddhiṁ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.	“Your words are clearly invasive and intrusive, Reverend Kaccāna. Nevertheless, I will answer you. For a long time I have previously lived together with those deities, conversed, and engaged in discussion.”
Evaṁ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṁ thapatiṁ etadavoca: “lābhā te, gahapati, suladdhaṁ te, gahapati, yaṁ tvañceva taṁ kaṅkhādhammaṁ pahāsi, mayañcimaṁ dhammapariyāyaṁ alatthamhā savanāyā”ti. Variant: mayañcimaṁ → yampimaṁ (sya-all, km, pts1ed) | pahāsi → pajahasi (mr)	When he had spoken, Venerable Abhiya Kaccāna said to Pañcakaṅga the master builder, “You’re fortunate, householder, so very fortunate, to have given up your state of uncertainty, and to have got the chance to listen to this exposition of The Dharma.”
Anuruddhasuttaṁ niṭṭhitaṁ sattamaṁ.	(end of sutta⏹️)

(end of sutta⏹️)

128.128 – MN 128 Upak­-kilesa: corruptions

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(2022 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-suj}})

128.1 – (monks at Kosambi quarreling, Buddha tells them to stop)

majjhima nikāya 128	middle discourses {{++MN 128🔗🔊}}
Upakkilesasutta	Corruptions
evaṃ me sutaṃ—ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	so i have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.	Now at that time the monks of Kosambi were arguing, quarreling, and fighting, continually wounding each other with barbed words.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca: “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.	Then a monk went up to the Buddha, bowed, stood to one side, and told him what was happening, adding: “Please, sir go to those monks out of compassion.” The Buddha consented in silence.
Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	Then the Buddha went up to those monks and said, “Enough, monks! Stop arguing, quarreling, and fighting.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	When he said this, one of the monks said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in pleasureful meditation in the present life. We will be known for this arguing, quarreling, and fighting.”
Dutiyampi kho bhagavā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti. Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti. Tatiyampi kho bhagavā te bhikkhū etadavoca: “alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.	For a second time … and a third time the Buddha said to those monks, “Enough, monks! Stop arguing, quarreling, and fighting.”
Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca: “āgametu, bhante. Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.	For a third time that monk said to the Buddha, “Wait, sir! Let the Buddha, the Lord of the Dhamma, remain passive, dwelling in pleasureful meditation in the present life. We will be known for this arguing, quarreling, and fighting.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi:	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. After the meal, on his return from alms-round, he set his lodgings in order. Taking his bowl and robe, he recited these verses while standing right there:

128.1.5 - (verse)

“Puthusaddo samajano,	“When many voices shout at once,
na bālo koci maññatha;	no-one thinks that they’re a fool!
Saṃghasmiṃ bhijjamānasmiṃ,	While the Saṅgha’s being split,
nāññaṃ bhiyyo amaññaruṃ.	none thought another to be better.
Parimuṭṭhā paṇḍitābhāsā,	Dolts pretending to be astute,
vācāgocarabhāṇino;	they talk, their words right out of bounds.
Yāvicchanti mukhāyāmaṃ,	They blab at will, their mouths agape,
yena nītā na taṃ vidū.	and no-one knows what leads them on.
Akkocchi maṃ avadhi maṃ,	‘He abused me, he hit me!
ajini maṃ ahāsi me;	He beat me, he took from me!’
Ye ca taṃ upanayhanti,	Those who cling to hate like this
veraṃ tesaṃ na sammati.	never settle their enmity.
Akkocchi maṃ avadhi maṃ,	‘He abused me, he hit me!
ajini maṃ ahāsi me;	He beat me, he took from me!’
Ye ca taṃ nupanayhanti,	Those who never cling to hate
veraṃ tesūpasammati.	always settle their enmity.
Na hi verena verāni,	For enmity in this world
sammantīdha kudācanaṃ;	is never settled by enmity.
Averena ca sammanti,	It’s only settled by love:
esa dhammo sanantano.	this is an ancient dharma.
Pare ca na vijānanti,	Others don’t understand
mayamettha yamāmase;	that our lives must have limits.
Ye ca tattha vijānanti,	The clever ones who know this
tato sammanti medhagā.	settle their quarrels right away.
Aṭṭhicchinnā pāṇaharā,	Breakers of bones and takers of life,
gavassadhanahārino;	thieves of cattle, horses, wealth,
Raṭṭhaṃ vilumpamānānaṃ,	those who plunder the nation:
tesampi hoti saṅgati;	even they can come together,
Kasmā tumhākaṃ no siyā.	so why on earth can’t you?
Sace labhetha nipakaṃ sahāyaṃ,	If you find an alert companion,
Saddhiṃ caraṃ sādhuvihāri dhīraṃ;	a wise and virtuous friend,
Abhibhuyya sabbāni parissayāni,	then, overcoming all challenges,
Careyya tenattamano satīmā.	wander with them, joyful and rememberful.
No ce labhetha nipakaṃ sahāyaṃ,	If you find no alert companion,
Saddhiṃ caraṃ sādhuvihāri dhīraṃ;	no wise and virtuous friend,
Rājāva raṭṭhaṃ vijitaṃ pahāya,	then, like a king who flees his conquered realm,
Eko care mātaṅgaraññeva nāgo.	wander alone like a tusker in the wilds.
Ekassa caritaṃ seyyo,	It’s better to wander alone,
Natthi bāle sahāyatā;	for a fool can never be a friend.
Eko care na ca pāpāni kayirā,	Wander alone and do no wrong,
Appossukko mātaṅgaraññeva nāgo”ti.	at ease like a tusker in the wilds.”

128.2 – (they didn’t listen so Buddha left)

128.2.1 – (Buddha encourages monk Baghu)

Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo tenupasaṅkami. Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati. Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	After speaking these verses while standing, the Buddha went to the village of the child salt-miners, where Venerable Bhagu was staying at the time. Bhagu saw the Buddha coming off in the distance, so he spread out a seat and placed water for washing the feet. The Buddha sat on the seat spread out, and washed his feet. Bhagu bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca: “kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti?	The Buddha said to him, “I hope you’re keeping well, monk; I hope you’re all right. And I hope you’re having no trouble getting alms-food.”
“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti.	“I’m keeping well, sir; I’m all right. And I’m having no trouble getting alms-food.”
Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.	Then the Buddha educated, encouraged, fired up, and inspired Bhagu with a Dhamma talk, after which he got up from his seat and set out for the Eastern Bamboo Park.

128.2.2 – (Park keeper tries to keep Buddha out, which means Buddha has shaved head and looks like regular monk, not those modern Buddha statues with solid gold skin tone and pineapple tumor growing out of his head)

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo pācīnavaṃsadāye viharanti. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca: “mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti.

Now at that time the venerables Anuruddha, Nandiya, and Kimbila were staying in the Eastern Bamboo Park. The park keeper saw the Buddha coming off in the distance and said to the Buddha, “Don’t come into this park, ascetic. There are three gentlemen who love themselves staying here. Don’t disturb them.”

128.2.3 – (Buddha then visits Anuruddha, Nandiya, and Kimbila)

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca: “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti.	Anuruddha heard the park keeper conversing with the Buddha, and said to him, “Don’t keep the Buddha out, good park keeper! Our Teacher, the Blessed One, has arrived.”
Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca: “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.	Then Anuruddha went to Nandiya and Kimbila, and said to them, “Come forth, venerables, come forth! Our Teacher, the Blessed One, has arrived!”
Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then Anuruddha, Nandiya, and Kimbila came out to greet the Buddha. One received his bowl and robe, one spread out a seat, and one set out water for washing his feet. The Buddha sat on the seat spread out and washed his feet. Those venerables bowed and sat down to one side.

128.2.4 - (3 of them live in harmony and assiduously)

Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca: “kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti?	The Buddha said to Anuruddha, “I hope you’re keeping well, Anuruddha and friends; I hope you’re all right. And I hope you’re having no trouble getting alms-food.”
“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti.	“We’re keeping well, sir; we’re all right. And we’re having no trouble getting alms-food.”
“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	“I hope you’re living in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes?”
“Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	“Indeed, sir, we live in harmony as you say.”
“Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?	“But how do you live this way?”
“Idha mayhaṃ, bhante, evaṃ hoti: ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa, mayhaṃ, bhante, evaṃ hoti: ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.	“In this case, sir, I think: ‘I’m fortunate, so very fortunate, to live together with spiritual companions such as these.’ I consistently treat these venerables with kindness by way of body, speech, and mind, both in public and in private. I think: ‘Why don’t I set aside my own ideas and just go along with these venerables’ ideas?’ And that’s what I do. Though we’re different in body, sir, we’re one in mind, it seems to me.”
Āyasmāpi kho nandiyo … pe … āyasmāpi kho kimilo bhagavantaṃ etadavoca: “mayhampi kho, bhante, evaṃ hoti: ‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti: ‘yannūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti. Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.	And the venerables Nandiya and Kimbila spoke likewise, and they added: “That’s how we live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.”
“Sādhu sādhu, anuruddhā. Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	“Good, good, Anuruddha and friends! But I hope you’re living assiduously, ardent, and resolute?”

128.2.5 – (they are assiduous by keeping noble silence and only discussing Dharma once every 5 days)

“Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	“Indeed, sir, we live assiduously.”
“Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?	“But how do you live this way?”
“Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati—sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti—so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.	“In this case, sir, whoever returns first from alms-round prepares the seats, and puts out the drinking water and the rubbish bin. If there’s anything left over, whoever returns last eats it if they like. Otherwise they throw it out where there is little that grows, or drop it into water that has no living creatures. Then they put away the seats, drinking water, and rubbish bin, and sweep the refectory. If someone sees that the pot of water for washing, drinking, or the toilet is empty they set it up. If he can’t do it, he summons another with a wave of the hand, and they set it up by lifting it with their hands. But we don’t break into speech for that reason. And every five days we sit together for the whole night and discuss the Dharmas. That’s how we live assiduously, ardent, and resolute.”

128.3 – (ñāṇa-dassana: knowledge and vision)

“Sādhu sādhu, anuruddhā. Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?	“Good, good, Anuruddha and friends! But as you live assiduously like this, have you achieved any superhuman distinction in knowledge and vision worthy of the noble ones, a meditation at ease?”
“Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ.	“Well, sir, while meditating assiduous, ardent, and resolute, we perceive both light and vision of forms.
So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ; tañca nimittaṃ nappaṭivijjhāmā”ti.	But before long the light and the vision of forms vanish. We haven’t worked out the reason for that.”

128.3.0 - (11 hindrances instead of usual 5)

“Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ. Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ.

“Well, you should work out the reason for that. Before my awakening—when I was still unawakened but intent on awakening—I too perceived both light and vision of forms.

128.3.1 – (uk1: vicikicchā: doubt, same as 5niv#5)

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi: ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti. (1)

But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Doubt arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that doubt will not arise in me again.’

128.3.2 – (uk2: a-manasi-kāro: lack of attention, loss of focus)

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? Tassa mayhaṃ, anuruddhā, etadahosi: ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro’ti. (2)

While meditating assiduous, ardent, and resolute, I perceived both light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Loss of focus arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus will arise in me again.’

128.3.3 – (uk3: thina-middhaṃ: sloth & torpor, same as 5niv#3)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhan’ti. (3)

While meditating … ‘Dullness and drowsiness arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness will arise in me again.’

128.3.4 – (uk4: chambhitattaṃ: terror ↔ simile travel on highway, robbers jump you)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya; evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattan’ti. (4)

While meditating … ‘Terror arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that. In the same way, terror arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror will arise in me again.’

128.3.5 – (uk5: uppilaṃ: excitement ↔ simile like finding 5 treasures)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘uppilaṃ kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya; evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilan’ti. (5)

While meditating … ‘Excitement arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across five entrances! They’d feel excited because of that. In the same way, excitement arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement will arise in me again.’

128.3.6 – (uk6: duṭṭhullaṃ: discomfort/heaviness)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullan’ti. (6)

While meditating … ‘Discomfort arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort will arise in me again.’

128.3.7 – (uk7: acc-āraddha-vīriyaṃ: excessively aroused vigor ↔ simile of gripping quail too tightly it dies)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya; evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyan’ti. (7)

While meditating … ‘Excessive energy arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too tightly in this hands—it would die right there. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy will arise in me again.’

128.3.8 – (uk8: ati-līna-vīriyaṃ: excessively lax vigor ↔ simile of gripping quail too softly it escapes)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘atilīnavīriyaṃ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya; evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyan’ti. (8)

While meditating … ‘Overly lax energy arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. Suppose a person was to grip a quail too loosely—it would fly out of their hands. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy will arise in me again.’

128.3.9 – (uk9: abhijappā: longing)

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’ti. (9)

While meditating … ‘Longing arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing will arise in me again.’

128.3.10 – (uk10: nānatta-saññā: diversity of perceptions [that arise through 6 sense doors] )

So kho ahaṃ, anuruddhā … pe … tassa mayhaṃ, anuruddhā, etadahosi: ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’ti. (10)

While meditating … ‘Perceptions of diversity [through the six sense doors] arose in me … I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity will arise in me again.’

^{(see {{__MN 137}} for explanation of nānatta-sañña differentiating between upekkha of fourth jhāna with mind connected to 5 sense of body compared to upekkha for formless)}

128.3.11 – (uk11: ati-nij-jhāyitattaṃ: excessive jhāna focus)

^{(see {{__nijjhana}} for explanation of ati-nij-jhāyitattaṃ: excessive jhāna focus)}

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ. So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ. Tassa mayhaṃ anuruddhā etadahosi: ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti. Tassa mayhaṃ, anuruddhā, etadahosi: ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi. Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ. Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā, na atinijjhāyitattaṃ rūpānan’ti. (11)

While meditating assiduous, ardent, and resolute, I perceived both light and vision of forms. But before long my light and vision of forms vanished. It occurred to me: ‘What’s the cause, what’s the reason why my light and vision of forms vanish?’ It occurred to me: ‘Excessive concentration on forms arose in me, and because of that my undistractible-lucidity fell away. When undistractible-lucidity falls away, the light and vision of forms vanish. I’ll make sure that neither doubt nor loss of focus nor dullness and drowsiness nor terror nor excitement nor discomfort nor excessive energy nor overly lax energy nor longing nor perception of diversity nor excessive concentration on forms will arise in me again.’

(conclusion of 11 upa-kilesas)

So kho ahaṃ, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ, ‘thinamiddhaṃ cittassa upakkileso’ti—iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ, ‘chambhitattaṃ cittassa upakkileso’ti—iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ, ‘uppilaṃ cittassa upakkileso’ti—iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ, ‘duṭṭhullaṃ cittassa upakkileso’ti—iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ, ‘accāraddhavīriyaṃ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘atilīnavīriyaṃ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.

When I understood that doubt is a corruption of the mind, I gave it up. When I understood that loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up.

128.4 - (unlimited light, unlimited perception of forms)

128.4.1 – (see light + no forms, or no light + forms. Why?)

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto	While meditating assiduous, ardent, and resolute,
obhāsañhi kho sañjānāmi, na ca rūpāni passāmi;	I perceived light but did not see forms,
rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi:	or I saw forms, but did not see light.
‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’.	And this went on for a whole night, a whole day, even a whole night and day.
Tassa mayhaṃ, anuruddhā, etadahosi:	I thought:

128.4.2 – (because I focused on one or the other)

‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho passāmi na ca obhāsaṃ sañjānāmi—kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	‘What is the cause, what is the reason for this?’
Tassa mayhaṃ, anuruddhā, etadahosi:	It occurred to me:
‘yasmiñhi kho ahaṃ samaye rūpa-nimittaṃ a-manasi-karitvā	‘When I don’t pay attention to the [perceptual] sign of the forms,
obhāsa-nimittaṃ manasi karomi,	but paid attention to the [perceptual] sign of the light,
obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi.	then I perceive light and do not see forms.
Yasmiṃ panāhaṃ samaye obhāsa-nimittaṃ a-manasi-karitvā	But when I don’t focus on the foundation of the light,
rūpa-nimittaṃ manasi karomi,	but focus on the foundation of the forms,
rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi—	then I see forms and do not perceive light.
kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	And this goes on for a whole night, a whole day, even a whole night and day.’

128.4.3 – (perceived limited light and saw limited forms, or ♾️light and ♾️forms. Why?)

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto	While meditating assiduous, ardent, and resolute,
parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi;	I perceived limited light and saw limited forms,
appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi:	or I perceived limitless light and saw limitless forms.
‘kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ’.	And this went on for a whole night, a whole day, even a whole night and day.

128.4.4 – (because samādhi is limited or unlimited)

Tassa mayhaṃ, anuruddhā, etadahosi: ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi; appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi—kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	I thought: ‘What is the cause, what is the reason for this?’
Tassa mayhaṃ, anuruddhā, etadahosi:	It occurred to me:
‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti.	‘When my undistractible-lucidity is limited, then my [divine] eye is limited,
Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi.	and with a limited [divine] eye I perceive limited light and see limited forms.
Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti.	But when my undistractible-lucidity is limitless, then my [divine] eye is limitless,
Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi—	and with limitless [divine] eye I perceive limitless light and see limitless forms.
kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.	And this goes on for a whole night, a whole day, even a whole night and day.’

(understand that it’s a good idea to give up 11 upa-kilesas)

Yato kho me, anuruddhā, ‘vicikicchā cittassa upakkileso’ti—iti viditvā vicikicchā cittassa upakkileso pahīno ahosi, ‘amanasikāro cittassa upakkileso’ti—iti viditvā amanasikāro cittassa upakkileso pahīno ahosi, ‘thinamiddhaṃ cittassa upakkileso’ti—iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi, ‘chambhitattaṃ cittassa upakkileso’ti—iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi, ‘uppilaṃ cittassa upakkileso’ti—iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi, ‘duṭṭhullaṃ cittassa upakkileso’ti—iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi, ‘accāraddhavīriyaṃ cittassa upakkileso’ti—iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi, ‘atilīnavīriyaṃ cittassa upakkileso’ti—iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi, ‘abhijappā cittassa upakkileso’ti—iti viditvā abhijappā cittassa upakkileso pahīno ahosi, ‘nānattasaññā cittassa upakkileso’ti—iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi, ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti—iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.

When I understood that doubt, loss of focus, dullness and drowsiness, terror, excitement, discomfort, excessive energy, overly lax energy, longing, perception of diversity, and excessive concentration on forms are corruptions of the mind, I gave them up.

128.5 - (3 way samādhi: fulfills 7 awakening factors and 4 jhānas)

Tassa mayhaṃ, anuruddhā, etadahosi: ‘ye kho me cittassa upakkilesā te me pahīnā. Handa dānāhaṃ tividhena samādhiṃ bhāvemī’ti. So kho ahaṃ, anuruddhā, savitakkampi savicāraṃ samādhiṃ bhāvesiṃ, avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ, avitakkampi avicāraṃ samādhiṃ bhāvesiṃ, sappītikampi samādhiṃ bhāvesiṃ, nippītikampi samādhiṃ bhāvesiṃ, sātasahagatampi samādhiṃ bhāvesiṃ, upekkhāsahagatampi samādhiṃ bhāvesiṃ.

I thought: ‘I’ve given up my mental corruptions. Now let me develop undistractible-lucidity in three ways.’ I developed undistractible-lucidity while directing-thought and evaluation; without directing-thought, but just evaluation; without directing-thought or evaluation; with rapture; without rapture; with satisfaction; with equanimous-observation.

[By developing undistractible-lucidity in 3 ways^{{{__smd3wayℹ️}}}, I fulfilled the seven awakening factors^{{{__7sbℹ️}}} and four jhānas^{{{__4jℹ️}}}.]

Yato kho me, anuruddhā, savitakkopi savicāro samādhi bhāvito ahosi, avitakkopi vicāramatto samādhi bhāvito ahosi, avitakkopi avicāro samādhi bhāvito ahosi, sappītikopi samādhi bhāvito ahosi, nippītikopi samādhi bhāvito ahosi, sātasahagatopi samādhi bhāvito ahosi, upekkhāsahagatopi samādhi bhāvito ahosi.

When I had developed undistractible-lucidity in these ways,

128.6 - (the 6th knowledge of 6ab is arahant-ship)

Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti. Ayamantimā jāti, natthi dāni punabbhavo”ti.

the knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”

[That is ultimate knowledge and vision, the sixth knowledge of the six direct knowledges. ^{{__6ab}}]

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.	That is what the Buddha said. Satisfied, Venerable Anuruddha was happy with what the Buddha said.
Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.	(end of sutta⏹️)

(end of sutta⏹️)

128.100 – commentary

{{__b-frn}}:
* {{++MA 72}} of the agamas has nearly identical portion with samadhi and 11 upakkilesas.
* Buddha before his awakening, describes how he removed 11 upakkilesa (a more expanded {{++5niv}}).
* Then he charged up his samādhi for divine eye luminosity perception ({{++asnd}} āloka sañña), a continuation of the theme of the previous sutta {{++MN 127}}, and the Buddha doing the same in {{++AN 8.64}}, using divine eye to converse with devas.
* Important note: luminosity perception in this context is emphatically not the visual nimitta prerequisite for the late Abhidhamma redefinition of "first jhāna" of {{++vrj}} and {{++jabrama}}, contrary to their erroneous claims.

MA, Tv commentary

Majjhima Nikāya
,
Uparipaṇṇāsa-aṭṭhakathā
,
3. Suññatavaggo
,
8. Upakkilesasuttavaṇṇanā
♦ 236. evaṃ me sutanti upakkilesasuttaṃ.	ENGLISH: Thus have I heard, introduces the Upakkilesa Sutta.
tattha etadavocāti neva bhedādhippāyena na piyakamyatāya, atha khvāssa etadahosi — “ime bhikkhū mama vacanaṃ gahetvā na oramissanti, buddhā ca nāma hitānukampakā, addhā nesaṃ bhagavā ekaṃ kāraṇaṃ kathessati, taṃ sutvā ete oramissanti, tato tesaṃ phāsuvihāro bhavissatī”ti.	ENGLISH: Therein, "he said this" means: not with the intention of causing division, nor out of a desire to be pleasing, but rather, this occurred to him—"These monks, having accepted my word, will not desist. Buddhas are indeed compassionate for the welfare (of others). Surely the Blessed One will state a reason to them; having heard that, they will desist, and then they will have a comfortable abiding."
tasmā etaṃ “idha, bhante”tiādivacanamavoca.	ENGLISH: Therefore, he spoke these words: "Here, Venerable Sir," and so on.
mā bhaṇḍanantiādīsu “akatthā”ti pāṭhasesaṃ gahetvā “mā bhaṇḍanaṃ akatthā”ti evaṃ attho daṭṭhabbo.	ENGLISH: In (phrases like) "Do not quarrel," etc., by taking "you did not make/do" as the remainder of the text, the meaning should be understood as "Do not make a quarrel."
aññataroti so kira bhikkhu bhagavato atthakāmo, ayaṃ kirassa adhippāyo — “ime bhikkhū kodhābhibhūtā satthu vacanaṃ na gaṇhanti, mā bhagavā ete ovadanto kilamī”ti, tasmā evamāha.	ENGLISH: "A certain one" means: that monk, it seems, was one who desired the Blessed One's welfare. This, it seems, was his intention: "These monks, overcome by anger, do not accept the Teacher's word. May the Blessed One not become weary advising them." Therefore, he spoke thus.
♦ piṇḍāya pāvisīti na kevalaṃ pāvisi, yenapi janena na diṭṭho, so maṃ passatūtipi adhiṭṭhāsi.	ENGLISH: "He entered for alms" means not only did he enter, but he also resolved, "Let me be seen even by any person by whom I was not seen."
kimatthaṃ adhiṭṭhāsīti?	ENGLISH: For what purpose did he resolve thus?
tesaṃ bhikkhūnaṃ damanatthaṃ.	ENGLISH: For the purpose of subduing those monks.
bhagavā hi tadā piṇḍapātappaṭikkanto “puthusaddo samajano”tiādigāthā bhāsitvā kosambito bālakaloṇakāragāmaṃ gato.	ENGLISH: For the Blessed One then, having returned from his alms round, after uttering the verses beginning "A great sound, a throng of people," went from Kosambī to the village of Bālakaloṇakāra.
tato pācīnavaṃsadāyaṃ, tato pālileyyakavanasaṇḍaṃ gantvā pālileyyahatthināgena upaṭṭhahiyamāno temāsaṃ vasi.	ENGLISH: From there to Pācīnavaṃsadāya, then going to the Pālileyyaka forest grove, being attended upon by the Pālileyyaka elephant-king, he dwelt for three months.
nagaravāsinopi — “satthā vihāraṃ gato, gacchāma dhammassavanāyā”ti gandhapupphahatthā vihāraṃ gantvā “kahaṃ, bhante, satthā”ti pucchiṃsu.	ENGLISH: The city dwellers too, thinking, "The Teacher has gone to the monastery, let us go to hear the Dhamma," went to the monastery with perfumes and flowers in hand and asked, "Where, venerable sirs, is the Teacher?"
“kahaṃ tumhe satthāraṃ dakkhatha, satthā ‘ime bhikkhū samagge karissāmī’ti āgato, samagge kātuṃ asakkonto nikkhamitvā gato”ti.	ENGLISH: (They were told:) "Where will you see the Teacher? The Teacher came thinking, 'I will reconcile these monks,' but being unable to reconcile them, he departed and went away."
“mayaṃ satampi sahassampi datvā satthāraṃ ānetuṃ na sakkoma, so no ayācito sayameva āgato, mayaṃ ime bhikkhū nissāya satthu sammukhā dhammakathaṃ sotuṃ na labhimhā.	ENGLISH: (The laypeople thought:) "Even if we give a hundred or a thousand, we cannot bring the Teacher. He came to us unasked, on his own. Because of these monks, we did not get to hear a Dhamma talk in the Teacher's presence.
ime satthāraṃ uddissa pabbajitā, tasmimpi sāmaggiṃ karonte samaggā na jātā, kassāññassa vacanaṃ karissanti.	ENGLISH: These (monks) went forth for the sake of the Teacher, yet when he was trying to create harmony among them, they did not become harmonious. Whose word will they then heed?
alaṃ na imesaṃ bhikkhā dātabbā”ti sakalanagare daṇḍaṃ ṭhapayiṃsu.	ENGLISH: Enough! Alms should not be given to these monks." Thus, they imposed a sanction in the entire city.
te punadivase sakalanagaraṃ piṇḍāya caritvā kaṭacchumattampi bhikkhaṃ alabhitvā vihāraṃ āgamaṃsu.	ENGLISH: The next day, having wandered for alms in the entire city, and not receiving even a ladleful of alms, they returned to the monastery.
upāsakāpi te puna āhaṃsu — “yāva satthāraṃ na khamāpetha, tāva vo tameva daṇḍakamman”ti.	ENGLISH: The lay devotees said to them again, "As long as you do not ask forgiveness from the Teacher, that same punitive act (of withholding alms) will apply to you."
te “satthāraṃ khamāpessāmā”ti bhagavati sāvatthiyaṃ anuppatte tattha agamaṃsu.	ENGLISH: They, thinking, "We will ask the Teacher for forgiveness," went there when the Blessed One had arrived in Sāvatthī.
satthā tesaṃ aṭṭhārasa bhedakaravatthūni desesīti ayamettha pāḷimuttakakathā.	ENGLISH: The Teacher taught them the eighteen grounds for creating schism. This is the narrative here outside the (main) Pāḷi text.
♦ 237. idāni puthusaddotiādigāthāsu puthu mahāsaddo assāti puthusaddo.	ENGLISH: Now, in the verses beginning "A great sound" (*puthusaddo*), *puthusaddo* means: it is a great ( *puthu* = *mahā*) sound.
samajanoti samāno ekasadiso jano, sabbovāyaṃ bhaṇḍanakārakajano samantato saddaniccharaṇena puthusaddo ceva sadiso cāti vuttaṃ hoti.	ENGLISH: *Samajano* (a throng of people) means: a similar, identical crowd of people; all these quarrel-making people, by the emission of sound all around, are (described as) both a "great sound" and "similar" (or "a throng"), so it is said.
na bālo koci maññathāti tatra koci ekopi ahaṃ bāloti na maññati, sabbepi paṇḍitamāninoyeva.	ENGLISH: "Let no one think himself a fool" means: there, not even one thinks, "I am a fool"; all are indeed conceited as wise.
nāññaṃ bhiyyo amaññarunti koci ekopi ahaṃ bāloti na ca maññi, bhiyyo ca saṅghasmiṃ bhijjamāne aññampi ekaṃ “mayhaṃ kāraṇā saṅgho bhijjatī”ti idaṃ kāraṇaṃ na maññīti attho.	ENGLISH: "Nor did they esteem another more highly" means: not even one thought, "I am a fool," and furthermore, when the Sangha was being split, no one considered this further reason: "The Sangha is splitting because of me." This is the meaning.
♦ parimuṭṭhāti muṭṭhassatino.	ENGLISH: "They are confused" (*parimuṭṭhā*) means: they are of muddled mindfulness (*muṭṭhassatino*).
vācāgocarabhāṇinoti rākārassa rassādeso kato;	ENGLISH: "Speakers whose sphere is words" (*vācāgocarabhāṇino*) means: the long 'ā' sound has been shortened (a grammatical note on the phonetic form);
vācāgocarāva, na satipaṭṭhānagocarā, bhāṇino ca, kathaṃ bhāṇino?	ENGLISH: their sphere is only words, not the sphere of the foundations of mindfulness; and they are speakers. How are they speakers?
yāvicchanti mukhāyāmaṃ, yāva mukhaṃ pasāretuṃ icchanti, tāva pasāretvā bhāṇino, ekopi saṅghagāravena mukhasaṅkocanaṃ na karotīti attho.	ENGLISH: As much as they wish for mouth-extension, as much as they want to stretch their mouths, to that extent they stretch them and speak; not even one contracts their mouth out of respect for the Sangha. This is the meaning.
yena nītāti yena kalahena imaṃ nillajjabhāvaṃ nītā.	ENGLISH: "By which they are led" means: by which quarrel they are led to this state of shamelessness.
na taṃ vidū na taṃ jānanti “evaṃ sādīnavo ayan”ti.	ENGLISH: "They do not know it" means: they do not know it, (thinking) "Thus, this (quarrel) is full of peril."
♦ ye ca taṃ upanayhantīti taṃ akkocchi mantiādikaṃ ākāraṃ ye upanayhanti.	ENGLISH: "And those who harbor it" means: those who harbor that behavior of "he abused me," "he hit me," etc.
sanantanoti porāṇo.	ENGLISH: "Ancient" (*sanantano*) means: old, traditional.
♦ pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma.	ENGLISH: "Others" (*pare*) means: setting aside the wise, those other quarrel-makers are called "others."
te ettha saṅghamajjhe kalahaṃ karontā “mayaṃ yamāmase upayamāma nassāma satataṃ samitaṃ maccusantikaṃ gacchāmā”ti na jānanti.	ENGLISH: They, quarreling here in the midst of the Sangha, do not know: "We are heading towards, approaching, perishing; constantly, continuously we are going near to death."
ye ca tattha vijānantīti ye ca tattha paṇḍitā “mayaṃ maccuno samīpaṃ gacchāmā”ti vijānanti.	ENGLISH: "And those who understand there" means: and those wise ones there who understand, "We are going near to death."
tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti.	ENGLISH: "Thereby quarrels are calmed" means: thus indeed, they, knowing (this), arouse wise attention and practice for the calming of conflicts and quarrels.
♦ aṭṭhicchinnāti ayaṃ gāthā jātake (jā.	ENGLISH: "Bones were broken" – this verse comes from the Jātaka (Jā. 1.9.16),
1.9.16) āgatā, brahmadattañca dīghāvukumārañca sandhāya vuttā.	ENGLISH: spoken in reference to Brahmadatta and Prince Dīghāvu.
ayañhettha attho — tesampi tathā pavattaverānaṃ hoti saṅgati, kasmā tumhākaṃ na hoti, yesaṃ vo neva mātāpitūnaṃ aṭṭhīni chinnāni, na pāṇā haṭā na gavāssadhanāni haṭānīti.	ENGLISH: This is the meaning here: even for them, whose enmity had progressed so far, there was reconciliation. Why is there not for you, for whom neither the bones of your parents were broken, nor lives taken, nor cattle, horses, and wealth seized?
♦ sace labhethātiādigāthā paṇḍitasahāyassa ca bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā.	ENGLISH: The verses beginning "If one should find" are spoken to show the advantages of a wise companion and the disadvantages of a foolish companion.
abhibhuyya sabbāni parissayānīti pākaṭaparissaye ca paṭicchannaparissaye ca abhibhavitvā tena saddhiṃ attamano satimā careyyāti.	ENGLISH: "Having overcome all dangers" means: having overcome both manifest dangers and hidden dangers, one should fare with him, glad at heart and mindful.
♦ rājāva raṭṭhaṃ vijitanti yathā attano vijitaraṭṭhaṃ mahājanakarājā ca arindamamahārājā ca pahāya ekakā vicariṃsu, evaṃ vicareyyāti attho.	ENGLISH: "Like a king a conquered kingdom" means: just as King Mahājanaka and King Arindama, having abandoned their own conquered kingdom, wandered alone, so should one wander. This is the meaning.
mātaṅgaraññeva nāgoti mātaṅgo araññe nāgova.	ENGLISH: "Like an elephant in the Mātaṅga forest" means: like an elephant (*mātaṅga*) in the forest, a noble beast (*nāga*).
mātaṅgoti hatthi vuccati.	ENGLISH: *Mātaṅga* is said to be an elephant.
nāgoti mahantādhivacanametaṃ.	ENGLISH: *Nāga* here is a term for "great."
yathā hi mātuposako mātaṅganāgo araññe eko cari, na ca pāpāni akāsi, yathā ca pālileyyako, evaṃ eko care, na ca pāpāni kayirāti vuttaṃ hoti.	ENGLISH: Just as the mother-nurturing noble elephant (*mātaṅganāga*) wandered alone in the forest and did no evil deeds, and just as Pālileyyaka (the elephant), so too should one fare alone and do no evil deeds, it is said.
♦ 238. bālakaloṇakāragāmoti upāligahapatissa bhogagāmo.	ENGLISH: Bālakaloṇakāragāma was a village enjoyed by Upāli the householder.
tenupasaṅkamīti kasmā upasaṅkami?	ENGLISH: "He approached him" – why did he approach?
gaṇe kirassa ādīnavaṃ disvā ekavihāriṃ bhikkhuṃ passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya upasaṅkami.	ENGLISH: Having seen, it seems, the danger in a group, the desire arose in him to see a monk dwelling alone; therefore, as if afflicted by cold, etc., and wishing for warmth, etc., he approached.
dhammiyā kathāyāti ekībhāve ānisaṃsappaṭisaṃyuttāya.	ENGLISH: "With a talk on the Dhamma" means: connected with the benefits of solitude.
yena pācīnavaṃsadāyo, tattha kasmā upasaṅkami?	ENGLISH: Towards Pācīnavaṃsadāya – why did he approach there?
kalahakārake kirassa diṭṭhādīnavattā samaggavāsino bhikkhū passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya tattha upasaṅkami.	ENGLISH: Because of the seen danger, it seems, of the quarrel-makers, the desire arose in him to see monks dwelling in harmony; therefore, as if afflicted by cold, etc., and wishing for warmth, etc., he approached there.
āyasmā ca anuruddhotiādi vuttanayameva.	ENGLISH: "And the Venerable Anuruddha," etc., is just as it has been stated.
♦ 241. atthi pana voti pacchimapucchāya lokuttaradhammaṃ puccheyya.	ENGLISH: "But is there for you...?" – with this last question, he might be asking about the supramundane Dhamma.
so pana therānaṃ natthi, tasmā taṃ pucchituṃ na yuttanti parikammobhāsaṃ pucchati.	ENGLISH: But that (supramundane Dhamma) the elders do not have; therefore, it is not proper to ask that, so he asks about the preparatory light.
obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāma.	ENGLISH: "We perceive light" means: we perceive the preparatory light.
dassanañca rūpānanti dibbacakkhunā rūpadassanañca sañjānāma.	ENGLISH: "And the seeing of forms" means: and we perceive the seeing of forms with the divine eye.
tañca nimittaṃ nappaṭivijjhāmāti tañca kāraṇaṃ na jānāma, yena no obhāso ca rūpadassanañca antaradhāyati.	ENGLISH: "And that sign (or cause) we do not penetrate" means: and that reason we do not know, by which our light and the seeing of forms disappear.
♦ taṃ kho pana vo anuruddhā nimittaṃ paṭivijjhitabbanti taṃ vo kāraṇaṃ jānitabbaṃ.	ENGLISH: "But that sign (or cause), Anuruddhas, should be penetrated by you" means: that reason should be known by you.
ahampi sudanti anuruddhā tumhe kiṃ na āḷulessanti, ahampi imehi ekādasahi upakkilesehi āḷulitapubboti dassetuṃ imaṃ desanaṃ ārabhi.	ENGLISH: "I too, indeed, Anuruddhas..." – To show "Why should they not confuse you? I too have formerly been confused by these eleven imperfections (upakkilesas)," he began this discourse.
vicikicchā kho metiādīsu mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni disvā “idaṃ kho kin”ti vicikicchā udapādi.	ENGLISH: In (phrases like) "Doubt indeed for me...", (it means) for the great being (Bodhisatta), having extended the light and seen various forms with the divine eye, doubt arose: "What indeed is this?"
samādhi cavīti parikammasamādhi cavi.	ENGLISH: "Concentration wavered" means: the preparatory concentration wavered.
obhāsoti parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi.	ENGLISH: "Light" means: the preparatory light also disappeared, and he did not see form with the divine eye either.
amanasikāroti rūpāni passato vicikicchā uppajjati, idāni kiñci na manasikarissāmīti amanasikāro udapādi.	ENGLISH: "Non-attention" means: when seeing forms, doubt arises; (thinking) "Now I will not attend to anything," non-attention arose.
♦ thinamiddhanti kiñci amanasikarontassa thinamiddhaṃ udapādi.	ENGLISH: "Sloth and torpor" means: for one not attending to anything, sloth and torpor arose.
♦ chambhitattanti himavantābhimukhaṃ ālokaṃ vaḍḍhetvā dānavarakkhasājagarādayo addasa, athassa chambhitattaṃ udapādi.	ENGLISH: "Terror" means: having extended the light towards the Himalayas, he saw demons, monsters, pythons, etc., then terror arose in him.
♦ uppilanti “mayā diṭṭhabhayaṃ pakatiyā olokiyamānaṃ natthi.	ENGLISH: "Elation" (*uppilā*) means: (thinking) "The fear seen by me does not exist when normally observed.
adiṭṭhe kiṃ nāma bhayan”ti cintayato uppilāvitattaṃ udapādi.	ENGLISH: What fear can there be in what is not seen?" – for one thinking thus, a state of elation arose.
sakidevāti ekapayogeneva pañca nidhikumbhiyopi passeyya.	ENGLISH: "At once" means: with just one application, one might see even five pots of treasure.
♦ duṭṭhullanti mayā vīriyaṃ gāḷhaṃ paggahitaṃ, tena me uppilaṃ uppannanti vīriyaṃ sithilamakāsi, tato kāyadaratho kāyaduṭṭhullaṃ kāyālasiyaṃ udapādi.	ENGLISH: "Grossness" (*duṭṭhulla*) means: (thinking) "I have exerted energy too strongly, due to that, elation arose in me," he slackened his energy; then bodily fatigue, bodily grossness, bodily laziness arose.
♦ accāraddhavīriyanti mama vīriyaṃ sithilaṃ karoto duṭṭhullaṃ uppannanti puna vīriyaṃ paggaṇhato accāraddhavīriyaṃ udapādi.	ENGLISH: "Over-exerted energy" means: (thinking) "When I slackened my energy, grossness arose," for one again exerting energy, over-exerted energy arose.
patameyyāti mareyya.	ENGLISH: "He might fall" means: he might die.
♦ atilīnavīriyanti mama vīriyaṃ paggaṇhato evaṃ jātanti puna vīriyaṃ sithilaṃ karoto atilīnavīriyaṃ udapādi.	ENGLISH: "Too slack energy" means: (thinking) "When I exerted energy, this happened," for one again slackening energy, too slack energy arose.
♦ abhijappāti devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato taṇhā udapādi.	ENGLISH: "Craving" (*abhijappā*) means: having extended the light towards the deva world and seeing the assembly of devas, craving arose.
♦ nānattasaññāti mayhaṃ ekajātikaṃ rūpaṃ manasikarontassa abhijappā uppannā, nānāvidharūpaṃ manasi karissāmīti kālena devalokābhimukhaṃ kālena manussalokābhimukhaṃ vaḍḍhetvā nānāvidhāni rūpāni manasikaroto nānattasaññā udapādi.	ENGLISH: "Perception of diversity" (*nānattasaññā*) means: (thinking) "For me, while attending to a uniform type of form, craving arose; I will attend to diverse forms," – at times extending (the light) towards the deva world, at times towards the human world, for one attending to various forms, the perception of diversity arose.
♦ atinijjhāyitattanti mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva manasi karissāmīti tathā manasikaroto atinijjhāyitattaṃ rūpānaṃ udapādi.	ENGLISH: "Excessive meditation on forms" (*atinijjhāyitattaṃ*) means: (thinking) "For me, while attending to various forms, perception of diversity arose; I will attend only to a uniform type, whether agreeable or disagreeable," – for one thus attending, excessive meditation on forms arose.
♦ 243. obhāsanimittaṃ manasi karomīti parikammobhāsameva manasi karomi.	ENGLISH: "I attend to the sign of light" means: I attend only to the preparatory light.
na ca rūpāni passāmīti dibbacakkhunā rūpāni na passāmi.	ENGLISH: "And I do not see forms" means: I do not see forms with the divine eye.
rūpanimittaṃ manasi karomīti dibbacakkhunā visayarūpameva manasi karomi.	ENGLISH: "I attend to the sign of form" means: I attend only to the objective form with the divine eye.
♦ parittañceva obhāsanti parittakaṭṭhāne obhāsaṃ.	ENGLISH: "Limited light" means: light in a limited place.
parittāni ca rūpānīti parittakaṭṭhāne rūpāni.	ENGLISH: "And limited forms" means: forms in a limited place.
vipariyāyena dutiyavāro veditabbo.	ENGLISH: The second part should be understood in the reverse way.
paritto samādhīti parittako parikammobhāso, obhāsaparittatañhi sandhāya idha parikammasamādhi “paritto”ti vutto.	ENGLISH: "Limited concentration" means: the preparatory light is limited; indeed, with reference to the limitedness of the light, the preparatory concentration is here called "limited."
parittaṃ me tasmiṃ samayeti tasmiṃ samaye dibbacakkhupi parittakaṃ hoti.	ENGLISH: "Limited for me at that time" means: at that time, the divine eye is also limited.
appamāṇavārepi eseva nayo.	ENGLISH: In the case of the immeasurable, this same method (applies).
♦ 245. avitakkampi vicāramattanti pañcakanaye dutiyajjhānasamādhiṃ.	ENGLISH: "Without applied thought, with only sustained thought" refers to the concentration of the second jhāna in the fivefold system.
avitakkampi avicāranti catukkanayepi pañcakanayepi jhānattayasamādhiṃ.	ENGLISH: "Without applied thought and without sustained thought" refers to the concentration of the three (higher) jhānas in both the fourfold and fivefold systems.
sappītikanti dukatikajjhānasamādhiṃ.	ENGLISH: "With rapture" refers to the concentration of the two or three (lower) jhānas.
nippītikanti dukajjhānasamādhiṃ.	ENGLISH: "Without rapture" refers to the concentration of the two (higher) jhānas.
sātasahagatanti tikacatukkajjhānasamādhiṃ.	ENGLISH: "Accompanied by pleasure" refers to the concentration of the three or four (lower) jhānas.
upekkhāsahagatanti catukkanaye catutthajjhānasamādhiṃ pañcakanaye pañcamajjhānasamādhiṃ.	ENGLISH: "Accompanied by equanimity" refers to the concentration of the fourth jhāna in the fourfold system, and the concentration of the fifth jhāna in the fivefold system.
♦ kadā pana bhagavā imaṃ tividhaṃ samādhiṃ bhāveti?	ENGLISH: But when does the Blessed One cultivate these three kinds of concentration?
mahābodhimūle nisinno pacchimayāme.	ENGLISH: Seated at the root of the Mahābodhi tree, in the last watch of the night.
bhagavato hi paṭhamamaggo paṭhamajjhāniko ahosi, dutiyādayo dutiyatatiyacatutthajjhānikā.	ENGLISH: For the Blessed One, the first path was of the first jhāna; the second, etc., were of the second, third, and fourth jhānas.
pañcakanaye pañcamajjhānassa maggo natthīti so lokiyo ahosīti lokiyalokuttaramissakaṃ sandhāyetaṃ vuttaṃ.	ENGLISH: In the fivefold system, there is no path of the fifth jhāna, so that (fifth jhāna) was mundane. This was said in reference to a mixture of mundane and supramundane.
sesaṃ sabbattha uttānamevāti.	ENGLISH: The rest is clear everywhere.
♦ papañcasūdaniyā majjhimanikāyaṭṭhakathāya	ENGLISH: Of the Papañcasūdanī, the commentary on the Majjhima Nikāya
♦ upakkilesasuttavaṇṇanā niṭṭhitā.	ENGLISH: The explanation of the Upakkilesa Sutta is concluded.

MA, Tv sub commentary

	Majjhima Nikāya
,	Uparipaṇṇāsa-ṭīkā
,	3. Suññatavaggo
,	8. Upakkilesasuttavaṇṇanā
♦ 236.Tasmāti atthakāmattā evamāha, na bhagavato vacanaṃ anādiyanto.	ENGLISH: "Therefore" means: he spoke thus out of a desire for (the Buddha's) welfare, not disrespecting the Blessed One's word.
Ye pana tadā satthuvacanaṃ na gaṇhiṃsu, te kiñci avatvā tuṇhībhūtā maṅkubhūtā aṭṭhaṃsu, tasmā ubhayesampi satthari agāravapaṭipatti nāhosi.	ENGLISH: But those who at that time did not accept the Teacher's word, they stood silent, discomfited, saying nothing; therefore, for neither of them was there disrespectful conduct towards the Teacher.
♦ Yenapi janena na diṭṭhoti yena ubhayajanena aññavihitatāya kuḍḍakavāṭādiantarikatāya vā na diṭṭho.	ENGLISH: "Even by any person by whom he was not seen" means: by whichever of the two groups of people he was not seen, either due to their being otherwise occupied or due to being obstructed by a wall, door, etc.
Damanatthanti tehi upāsakehi nimmadabhāvaṃ āpāditānaṃ tesaṃ bhikkhūnaṃ damanatthaṃ.	ENGLISH: "For the purpose of subduing" means: for the purpose of subduing those monks who had been brought to a state of reduced pride by those lay devotees.
Ṭhapayiṃsūti yo imesaṃ bhikkhūnaṃ deti, tassa sataṃ daṇḍoti, sahassanti ca vadanti.	ENGLISH: "They imposed" means: (a penalty such that) whoever gives to these monks, for him a fine of a hundred, or some say a thousand.
♦ 237. Vaggabhāveneva (sārattha.	ENGLISH: Precisely because of being in factions (Sārattha.
ṭī. mahāvaggo 3.464) nānāsaddo assāti puthusaddo.	ENGLISH: Ṭīkā, Mahāvaggo 3.464) it is a diverse sound, which is meant by "puthusaddo" (a great sound).
Samajanoti bhaṇḍane samajjhāsayo jano.	ENGLISH: "Samajano" (a throng of people) means: people of common intent in quarreling.
Bālalakkhaṇe ṭhitopi ‘‘ahaṃ bālo’ti na maññati.	ENGLISH: Even one established in the characteristic of a fool does not think, "I am a fool."
Bhiyyo cāti attano bālabhāvassa ajānanatopi bhiyyo ca bhaṇḍanassa upari phoṭo viya saṅghabhedassa attano kāraṇabhāvampi uppajjamānaṃ na maññi naññāsi.	ENGLISH: "Furthermore" means: even more than not knowing one's own foolish state, one did not consider, did not understand, the emerging fact of one's own causal role in the schism of the Sangha, like a boil on top of the quarrel.
♦ Kalahavasena pavattavācāyeva gocaro etesanti vācāgocarā hutvā.	ENGLISH: "Their sphere being only words proceeding from quarrels" means: having become those whose sphere is words.
Mukhāyāmanti vivādavasena mukhaṃ āyametvā bhāṇino.	ENGLISH: "Mouth-extension" means: speakers who stretch their mouths by way of disputation.
Na taṃ jānantīti taṃ kalahaṃ na jānanti.	ENGLISH: "They do not know it" means: they do not know that quarrel.
Kalahaṃ karonto ca taṃ na jānanto nāma natthi.	ENGLISH: Indeed, there is no one who makes a quarrel and does not know it.
Yathā pana na jānanti, taṃ dassetuṃ āha – ‘‘evaṃ sādīnavo ayan’ ’ti.	ENGLISH: But to show how they do not know it, he said: "Thus, this (quarrel) is full of peril."
Ayaṃ kalaho nāma attano paresañca atthajāpanato anatthuppādanato diṭṭheva dhamme samparāye ca sādīnavo, sadosoti attho.	ENGLISH: This quarrel, by causing loss of welfare for oneself and others, by producing harm both in the present life and in future lives, is perilous, meaning it is faulty.
♦ Upanayhantīti upanāhavasena anubandhanti.	ENGLISH: "They harbor" means: they continue (it) by way of resentment.
Porāṇoti purimehi buddhādīhi āciṇṇasamāciṇṇatāya purātano.	ENGLISH: "Ancient" means: ancient because it was practiced and habitually practiced by former Buddhas and others.
♦ Na jānantīti aniccasaññaṃ na paccupaṭṭhāpenti.	ENGLISH: "They do not know" means: they do not establish the perception of impermanence.
♦ Tathā pavattaverānanti aṭṭhichinnādibhāvaṃ nissāya upanayavasena cirakālaṃ pavattaverānaṃ.	ENGLISH: "Of those whose enmity had progressed so far" means: of those whose enmity had continued for a long time through resentment, based on the state of broken bones, etc.
♦ Bālasahāyatāya ime bhikkhū kalahapasutā, paṇḍitasahāyānaṃ pana idaṃ na siyāti paṇḍitasahāyassa bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā.	ENGLISH: "These monks are intent on quarreling due to foolish companionship, but this would not be so for those with wise companions"—this was said to show the advantages of a wise companion and the disadvantages of a foolish companion.
Sīhabyagghādike pākaṭaparissaye rāgadosādike paṭicchannaparissaye ca abhibhavitvā.	ENGLISH: Having overcome manifest dangers like lions, tigers, etc., and hidden dangers like greed, hatred, etc.
♦ Mātaṅgo araññe mātaṅgaraññeti saralopena sandhi.	ENGLISH: "Mātaṅgaraññe" (in the Mātaṅga forest) is a euphonic combination (sandhi) by elision of a vowel from "Mātaṅgo araññe."
Mātaṅgasaddeneva hatthibhāvassa vuttattā nāgavacanaṃ tassa mahattavibhāvanatthanti āha – ‘‘nāgoti mahantādhivacanametan’ ’ti.	ENGLISH: Since its elephant-nature is expressed by the word "mātaṅga" itself, the word "nāga" is for the purpose of indicating its greatness, thus it is said: "Nāga here is a term for 'great'."
Mahantapariyāyopi hi nāga-saddo hoti ‘‘evaṃ nāgassa nāgena, īsādantassa hatthino’tiādīsu (udā.	ENGLISH: For indeed, the word "nāga" is also a synonym for "great," as in "Thus of the great one by the great one, of the elephant with tusk-like poles" (Udāna 25; Mahāvagga 467), etc.
25;	mahāva.
467).
	♦ 238.Kirasaddo anussavasūcanattho nipāto.
ENGLISH: The word "kira" (it seems/reportedly) is a particle indicating hearsay.	Tena ayamettha sutiparamparāti dasseti.
ENGLISH: Thereby it shows that this here is a tradition based on hearing.	Bhagavatā hi so ādīnavo pageva pariññāto, na tena satthā nibbiṇṇo hoti;
ENGLISH: For by the Blessed One that danger was already fully understood from the start; the Teacher was not disgusted by it.	tasmiṃ pana antovasse keci buddhaveneyyā nāhesuṃ;
ENGLISH: But during that rains-retreat, there were no disciples to be trained by a Buddha (in that location);	tena aññattha gamanaṃ tesaṃ bhikkhūnaṃ damanupāyoti pālileyyakaṃ uddissa gacchanto ekavihāriṃ āyasmantaṃ bhaguṃ, samaggavāsaṃ vasante ca anuruddhattherādike sampahaṃsetuṃ anuruddhattherassa ca.
ENGLISH: Therefore, going elsewhere was a means of subduing those monks. Thus, heading towards Pālileyyaka, (he went) to gladden the Venerable Bhagu dwelling alone, and the Elder Anuruddha and others dwelling in harmony, and for the Elder Anuruddha.	Imaṃ upakkilesovādaṃ dātuṃ tattha gato, tasmā kalahakārake kirassāti etthāpi kirasaddaggahaṇe eseva nayo.
ENGLISH: He went there to give this exhortation on the imperfections. Therefore, also in "of the quarrel-makers, it seems," the taking of the word "kira" follows this same method.	Vuttanayameva gosiṅgasālasutte (ma.
ENGLISH: It is the same method as stated in the Gosiṅgasāla Sutta (Majjhima Nikāya 1.325 ff.).	ni. 1.325 ādayo).
♦ 241. ‘‘Yathā kathaṃ panā’ti vuttapucchānaṃ pacchimabhāvato ‘‘atthi pana voti pacchimapucchāyā’ ’ti vuttaṃ, na puna ‘‘atthi pana vo’ti pavattanassa pucchanassa atthibhāvato.	ENGLISH: Because "But how then...?" is the last of the questions asked, it is said "'But is there for you...?' by way of the last question," and not again because of the existence of the question being "But is there for you?"
So pana lokuttaradhammo.	ENGLISH: That, however, is the supramundane Dhamma.
Therānanti anuruddhattherādīnaṃ natthi.	ENGLISH: "Of the elders" means: the Elder Anuruddha and others do not have it.
Parikammobhāsaṃ pucchatīti dibbacakkhuñāṇe katādhikārattā tassa uppādanatthaṃ parikammobhāsaṃ pucchati.	ENGLISH: "He asks about the preparatory light" means: because they had made aspiration for the knowledge of the divine eye, he asks about the preparatory light for the purpose of its arising.
Parikammobhāsanti parikammasamādhinibbattaṃ obhāsaṃ, upacārajjhānasañjanitaṃ obhāsanti attho.	ENGLISH: "Preparatory light" means the light produced by preparatory concentration, meaning the light generated by access concentration.
Catutthajjhānalābhī hi dibbacakkhuparikammatthaṃ obhāsakasiṇaṃ bhāvetvā upacāre ṭhapito samādhi parikammasamādhi, tattha obhāso parikammobhāsoti vutto.	ENGLISH: For one who has attained the fourth jhāna, having developed the light kasina for the preparation of the divine eye, the concentration established in access is preparatory concentration; the light therein is called preparatory light.
Taṃ sandhāyāha – ‘‘obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāmā’ ’ti.	ENGLISH: Referring to that, he said: "'We perceive light' means we perceive the preparatory light."
Yattake hi ṭhāne dibbacakkhunā rūpagataṃ daṭṭhukāmo, tattakaṃ ṭhānaṃ obhāsakasiṇaṃ pharitvā ṭhito.	ENGLISH: For in whatever place one wishes to see a form with the divine eye, one pervades that much space with the light kasina and remains (focused).
Taṃ obhāsaṃ tattha ca rūpagataṃ dibbacakkhuñāṇena passati, therā ca tathā paṭipajjiṃsu.	ENGLISH: One sees that light and the form therein with the knowledge of the divine eye, and the elders practiced thus.
Tena vuttaṃ – ‘‘obhāsañceva sañjānāma dassanañca rūpānan’ ’ti.	ENGLISH: Therefore it was said: "We perceive light and the seeing of forms."
Yasmā pana tesaṃ rūpagataṃ passantānaṃ parikammavāro atikkami, tato obhāso antaradhāyi, tasmiṃ antarahite rūpagatampi na paññāyati.	ENGLISH: But since for them, while seeing forms, the period of preparation passed, then the light disappeared; when it disappeared, the form was also not discerned.
Parikammanti hi yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, rūpagataṃ passantānaṃ kasiṇobhāsavasena rūpagatadassanaṃ, kasiṇobhāso ca parikammavasenāti tadubhayampi parikammassa appavattiyā nāhosi, tayidaṃ kāraṇaṃ ādikammikabhāvato therā na maññiṃsu, tasmā vuttaṃ ‘‘nappaṭivijjhāmā’ ’ti.	ENGLISH: For "preparation" is access concentration with the aforesaid kasina as object; for those seeing forms, the seeing of form is by means of the kasina-light, and the kasina-light is by means of preparation. Thus, both of these did not occur due to the non-occurrence of preparation. This reason, because of their being beginners, the elders did not understand; therefore, it was said, "we do not penetrate."
♦ Nimittaṃ paṭivijjhitabbanti kāraṇaṃ paccakkhato dassetvā suvisuddhadibbacakkhuñāṇe theraṃ patiṭṭhāpetukāmo satthā vadati.	ENGLISH: "The sign should be penetrated" – the Teacher speaks, wishing to establish the elder in the fully purified knowledge of the divine eye by showing the cause directly.
Kiṃ na āḷulessantīti kiṃ na byāmohessanti, byāmohessanti evāti attho.	ENGLISH: "Why should they not confuse you?" means: why should they not bewilder you? They will indeed bewilder you, this is the meaning.
Vicikicchā udapādīti dibbacakkhuno yathāupaṭṭhitesu rūpagatesu apubbatāya, ‘‘idaṃ nu kho rūpagataṃ kiṃ, idaṃ nu kho kin’ti maggena asamucchinnattā vicikicchā saṃsayo uppajji.	ENGLISH: "Doubt arose" means: due to the unfamiliarity of the forms presented to the divine eye, and because it (doubt) was not cut off by the path, doubt, uncertainty, arose: "What indeed is this form? What indeed is this?"
Samādhi cavīti vicikicchāya uppannattā parikammasamādhi vigacchi.	ENGLISH: "Concentration wavered" means: because doubt had arisen, the preparatory concentration departed.
Tato eva hi parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi.	ENGLISH: Precisely from that, the preparatory light also disappeared, and he did not see form with the divine eye either.
Na manasi karissāmīti manasikāravasena me rūpāni upaṭṭhahiṃsu, rūpāni passato vicikicchā uppajjati, tasmā idāni kiñci na manasi karissāmīti tuṇhī ahosi taṃ pana tuṇhībhāvappattiṃ sandhāyāha ‘‘amanasikāro udapādī’ ’ti.	ENGLISH: "I will not attend" means: (thinking) "Forms appeared to me by way of attention; when seeing forms, doubt arises; therefore, now I will not attend to anything," he became silent. Referring to that attainment of silence, he said, "non-attention arose."
♦ Tathābhūtassa amanasikārassa abhāvaṃ āgamma uppilaṃ udapādi.	ENGLISH: Based on the absence of such non-attention, elation arose.
Vīriyaṃ gāḷhaṃ paggahitanti thinamiddhachambhitattānaṃ vūpasamanatthaṃ accāraddhavīriyaṃ ahosi, tena citte samādhidūsikā gehassitā balavapīti uppannā.	ENGLISH: "Energy was strongly exerted" means: for the calming of sloth, torpor, and terror, there was over-exerted energy; due to that, strong rapture, which is home-based (worldly) and corrupts concentration, arose in the mind.
Tenāha ‘‘uppilaṃ uppannan’ ’ti.	ENGLISH: Therefore he said, "elation arose."
Tatoti sithilavīriyattā.	ENGLISH: "From that" means: from slackened energy.
Patameyyāti ativiya khinnaṃ bhaveyya.	ENGLISH: "He might fall" means: he would be extremely exhausted.
Taṃ mamāti patthanāabhibhavanīyamanasīsena jappetīti abhijappā, taṇhā.	ENGLISH: "That for me" – it whispers with a mind to be overcome by desire, thus it is "abhijappā," craving.
Nānattā nānāsabhāvā saññā nānattasaññā.	ENGLISH: "Diversity" (*nānatta*) means: perception of diverse natures is "perception of diversity" (*nānattasaññā*).
Ativiya upari katvā nijjhānaṃ pekkhanaṃ atinijjhāyitattaṃ.	ENGLISH: "Excessive meditation" (*atinijjhāyitattaṃ*) means: looking, gazing, having made it extremely prominent.
♦ 243.Parikammobhāsamevāti parikammasamuṭṭhitaṃ obhāsameva.	ENGLISH: "Only the preparatory light" means: only the light arisen from preparation.
Na ca rūpāni passāmīti obhāsamanasikārapasutatāya dibbacakkhunā rūpāni na passāmi.	ENGLISH: "And I do not see forms" means: being intent on attending to the light, I do not see forms with the divine eye.
Visayarūpamevāti tena pharitvā ṭhitaṭṭhāneva dibbacakkhuno visayabhūtaṃ rūpagatameva manasi karomi.	ENGLISH: "Only the objective form" means: I attend only to the form that is the object of the divine eye, in the very place pervaded and established by it (the light).
♦ Kasiṇarūpānaṃ vasenettha obhāsassa parittatāti āha ‘‘parittaṭṭhāne obhāsan’ ’ti.	ENGLISH: "The limitedness of the light here is by way of the kasina-forms," thus he said, "light in a limited place."
Parittāni rūpānīti katipayāni, sā ca nesaṃ parittatā ṭhānavasenevāti āha ‘‘parittakaṭṭhāne rūpānī’ ’ti.	ENGLISH: "Limited forms" means: few; and their limitedness is precisely by way of place, thus he said, "forms in a limited place."
‘‘Appamāṇañcevā’tiādinā vutto dutiyavāro.	ENGLISH: The second part is stated by "And immeasurable," etc.
Obhāsaparittataṃ sandhāya parikammasamādhi ‘‘paritto’ti vutto tasseva obhāsassa appamāṇatāya appamāṇasamādhīti vacanato.	ENGLISH: Referring to the limitedness of the light, preparatory concentration is called "limited"; by the immeasurableness of that same light, (it is called) immeasurable concentration, according to the Pāḷi.
Tasmiṃ samayeti tasmiṃ parittasamādhino uppannasamaye.	ENGLISH: "At that time" means: at the time of the arising of that limited concentration.
Dibbacakkhupi parittakaṃ hoti parittarūpagatadassanato.	ENGLISH: The divine eye also becomes limited, from seeing limited forms.
♦ 245.Dukatikajjhānasamādhinti catukkanaye dukajjhānasamādhiṃ, pañcakanaye tikajjhānasamādhinti yojanā.	ENGLISH: "Concentration of two or three jhānas" – the application is: in the fourfold system, the concentration of two jhānas; in the fivefold system, the concentration of three jhānas.
Dukajjhānasamādhinti catukkanaye tatiyacatutthavasena dukajjhānasamādhiṃ, pañcakanaye catutthapañcamavasena dukajjhānasamādhiṃ.	ENGLISH: "Concentration of two jhānas" means: in the fourfold system, the concentration of two jhānas by way of the third and fourth; in the fivefold system, the concentration of two jhānas by way of the fourth and fifth.
Tikacatukkajjhānasamādhinti catukkanaye tikajjhānasamādhiṃ, pañcakanaye catukkajjhānasamādhinti yojanā.	ENGLISH: "Concentration of three or four jhānas" – the application is: in the fourfold system, the concentration of three jhānas; in the fivefold system, the concentration of four jhānas.
♦ Tividhanti sappītikavasena tippakāraṃ samādhiṃ.	ENGLISH: "Threefold" means: concentration of three types by way of (presence or absence of) rapture.
Tadantogadhāti sappītikādisabhāvā.	ENGLISH: "Included in that" means: natures such as being with rapture, etc.
Kāmaṃ bhagavā purimayāme pubbenivāsānussatiñāṇaṃ, pacchimayāme dibbacakkhuñāṇaṃ nibbattentopi imāni ñāṇāni bhāvesiyeva.	ENGLISH: Although the Blessed One, in the first watch of the night, producing the knowledge of recollection of past lives, and in the last watch, the knowledge of the divine eye, certainly cultivated these knowledges.
Vipassanāpādakāni pana ñāṇāni sandhāya, ‘‘pacchimayāme’ ’ti vuttaṃ, tenāha ‘‘bhagavato hī’ ’tiādi.	ENGLISH: But with reference to the knowledges that are foundations for insight, it was said, "in the last watch"; therefore he said, "For the Blessed One indeed..." etc.
Pañcamajjhānassāti pañcamajjhānikassa vasena paṭhamajjhāniko maggo natthi.	ENGLISH: "Of the fifth jhāna" means: by way of one in the fifth jhāna, there is no first-jhāna path.
Soti pañcakanayo bhagavato lokiyo ahosi.	ENGLISH: That, the fivefold system, was mundane for the Blessed One.
Etanti etaṃ, ‘‘savitakkampi savicāraṃ samādhiṃ bhāvemī’tiādivacanaṃ.	ENGLISH: "This" means: this statement, "I cultivate concentration with applied thought and sustained thought," etc.
Lokiyalokuttaramissakaṃ sandhāya vuttaṃ, na ‘‘lokiyaṃ vā lokuttarameva vā’ti.	ENGLISH: It was said with reference to a mixture of mundane and supramundane, not "either mundane or only supramundane."
Sesaṃ suviññeyyamevāti.	ENGLISH: The rest is easily understandable.
♦ Upakkilesasuttavaṇṇanāya līnatthappakāsanā samattā.	ENGLISH: The elucidation of the hidden meaning of the Explanation of the Upakkilesa Sutta is concluded.

129 – MN 129 Bāla-paṇḍita: The Foolish and the Astute

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

129.1 - (three characteristics of a fool)

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.	“These are the three characteristics, signs, and manifestations of a fool.
Katamāni tīṇi?	What three?
Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca.	A fool thinks poorly, speaks poorly, and acts poorly.
No cetaṃ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ paṇḍitā jāneyyuṃ:	If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them:
‘bālo ayaṃ bhavaṃ asappuriso’ti?	‘This fellow is a fool, a bad person’?
Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti:	But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them:
‘bālo ayaṃ bhavaṃ asappuriso’ti.	‘This fellow is a fool, a bad person’.
Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.	A fool experiences three kinds of suffering and sadness in the present life.

129.1.1 - (fool thinks killing and stealing are proper)

Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti;	Suppose a fool is sitting in a council hall, a street, or a crossroad,
tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti.	where people are discussing what is proper and appropriate.
Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti.	And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence.
Tatra, bhikkhave, bālassa evaṃ hoti:	Then that fool thinks:
‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti,	‘These people are discussing what is proper and appropriate.
saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti.	But those things are found in me and I am seen in them!’
Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.	This is the first kind of suffering and sadness that a fool experiences in the present life.

129.1.2 - (fool sees kings punish criminals and knows he’s next)

Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente—	Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Tatra, bhikkhave, bālassa evaṃ hoti:	Then that fool thinks:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti—	‘The kinds of deeds for which the kings inflict such punishments—
kasāhipi tāḷenti … pe … asināpi sīsaṃ chindanti;
saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi.	those things are found in me and I am seen in them!
Mañcepi rājāno jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ—	If the kings find out about me, they will inflict the same kinds of punishments on me!’
kasāhipi tāḷeyyuṃ … pe … jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti.
Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.	This is the second kind of suffering and sadness that a fool experiences in the present life.

129.1.3 - (fool laments knowing he’s headed to bad place)

Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.	Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.
Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti;	It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.
evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.	In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.
Tatra, bhikkhave, bālassa evaṃ hoti:	Then that fool thinks:
‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ;	‘Well, I haven’t done good and skillful things that keep me safe.
kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ.	And I have done bad, violent, and corrupt things.
Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.	When I depart, I’ll go to the place where people who’ve done such things go.’
So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.	They sorrow and pine and lament, beating their breasts and falling into confusion.
Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.	This is the third kind of suffering and sadness that a fool experiences in the present life.

129.1.4 – (simile for how painful hell is)

Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya:	And if there’s anything of which it may be rightly said that
‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti, nirayameva taṃ sammā vadamāno vadeyya:	it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said.
‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti.
Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva dukkhā nirayā”ti.	So much so that it’s not easy to give a simile for how painful hell is.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“sakkā pana, bhante, upamaṃ kātun”ti?	“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca.	“It’s possible,” said the Buddha.
“Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ:	“Suppose they arrest a bandit, a criminal and present him to the king, saying:
‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.	‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’
Tamenaṃ rājā evaṃ vadeyya:	The king would say:
‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti.	‘Go, my men, and strike this man in the morning with a hundred spears!’
Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ.	The king’s men did as they were told.
Atha rājā majjhanhikasamayaṃ evaṃ vadeyya:	Then at midday the king would say:
‘ambho, kathaṃ so puriso’ti?	‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.	‘He’s still alive, Your Majesty.’
Tamenaṃ rājā evaṃ vadeyya:	The king would say:
‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti.	‘Go, my men, and strike this man in the midday with a hundred spears!’
Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ.	The king’s men did as they were told.
Atha rājā sāyanhasamayaṃ evaṃ vadeyya:	Then late in the afternoon the king would say:
‘ambho, kathaṃ so puriso’ti?	‘My men, how is that man?’
‘Tatheva, deva, jīvatī’ti.	‘He’s still alive, Your Majesty.’
Tamenaṃ rājā evaṃ vadeyya:	The king would say:
‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti.	‘Go, my men, and strike this man in the late afternoon with a hundred spears!’
Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ.	The king’s men did as they were told.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti?	Would that man experience pain and distress from being struck with three hundred spears?”
“Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī”ti?	“Sir, that man would experience pain and distress from being struck with one spear, how much more so three hundred spears!”

129.1.5 - (simile of stone and himalaya for how painful hell is)

Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi:	Then the Buddha, picking up a stone the size of his palm, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
katamo nu kho mahantataro—yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti?	Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”
“Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upe”ti.	“Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t even count, it’s not even a fraction, there’s no comparison.”
“Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti.	“In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t even count, it’s not even a fraction, there’s no comparison.
Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti—	Then the wardens of hell punish them with the five-fold crucifixion.
tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti.	They drive red-hot stakes through the hands and feet, and another in the middle of the chest.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti.	Then the wardens of hell throw them down and hack them with axes. …
So tattha dukkhā tibbā … pe … byantīhoti.
Tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā vāsīhi tacchanti.	They hang them upside-down and hack them with hatchets. …
So tattha dukkhā tibbā … pe … byantīhoti.
Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi.	They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …
So tattha dukkhā tibbā … pe … byantīhoti.
Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi.	They make them climb up and down a huge mountain of burning coals, blazing and glowing. …
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.
Tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya.	Then the wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing.
So tattha pheṇuddehakaṃ paccati.
So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati.	There they’re seared in boiling scum, and they’re swept up and down and round and round.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti.	Then the wardens of hell toss them in the Great Hell.
So kho pana, bhikkhave, mahānirayo—	Now, about that Great Hell:
Catukkaṇṇo catudvāro,	‘Four are its corners, four its doors,
vibhatto bhāgaso mito;	divided into measured parts.
Ayopākārapariyanto,	Surrounded by an iron wall,
ayasā paṭikujjito.	of iron is its roof.
Tassa ayomayā bhūmi,	The ground is even made of iron,
jalitā tejasā yutā;	it burns with fierce fire.
Samantā yojanasataṃ,	The heat forever radiates
pharitvā tiṭṭhati sabbadā.	a hundred leagues around.’
Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ;	I could tell you many different things about hell.
yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.	So much so that it’s not easy to completely describe the suffering in hell.

129.1.8 - (sufferings of animal realm)

Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā.	There are, monks, animals that feed on grass.
Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti.	They eat by cropping fresh or dried grass with their teeth.
Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā?	And what animals feed on grass?
Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā.	Elephants, horses, cattle, donkeys, goats, deer, and various others.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.	A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.
Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā.	There are animals that feed on dung.
Te dūratova gūthagandhaṃ ghāyitvā dhāvanti:	When they catch a whiff of dung they run to it, thinking:
‘ettha bhuñjissāma, ettha bhuñjissāmā’ti.	‘There we’ll eat! There we’ll eat!’
Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti:	It’s like when brahmins smell a burnt offering, they run to it, thinking:
‘ettha bhuñjissāma, ettha bhuñjissāmā’ti;	‘There we’ll eat! There we’ll eat!’
evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā,	In the same way, there are animals that feed on dung.
te dūratova gūthagandhaṃ ghāyitvā dhāvanti:	When they catch a whiff of dung they run to it, thinking:
‘ettha bhuñjissāma, ettha bhuñjissāmā’ti.	‘There we’ll eat! There we’ll eat!’
Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā?	And what animals feed on dung?
Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā.	Chickens, pigs, dogs, jackals, and various others.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.	A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.
Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.	There are animals who are born, live, and die in darkness.
Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti?	And what animals are born, live, and die in darkness?
Kīṭā puḷavā gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.	Moths, maggots, earthworms, and various others.
Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.	A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.
Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.	There are animals who are born, live, and die in water.
Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti?	And what animals are born, live, and die in water?
Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.	Fish, turtles, crocodiles, and various others.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.	A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.
Santi, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.	There are animals who are born, live, and die in filth.
Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti?	And what animals are born, live, and die in filth?
Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā … pe …	Those animals that are born, live, and die in a rotten fish, a rotten corpse,
pūtikummāse vā …	rotten porridge,
candanikāya vā …	or a sewer.
oligalle vā jāyanti, ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.	A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.
Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ;	I could tell you many different things about the animal realm.
yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.	So much so that it’s not easy to completely describe the suffering in the animal realm.

129.1.12 - (simile of hole in yoke in ocean, and one eye turtle)

Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya.	monks, suppose a person was to throw a yoke with a single hole into the ocean.
Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya.	The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north.
Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa accayena sakiṃ ummujjeyya.	And there was a one-eyed turtle who popped up once every hundred years.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā”ti?	Would that one-eyed turtle still poke its neck through the hole in that yoke?”
“No hetaṃ, bhante”.	“No, sir.
“Yadi pana, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.	Only after a very long time, sir, if ever.”
“Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena.	“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.
Taṃ kissa hetu?	Why is that?
Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā.	Because there there’s no principled or moral conduct, and no doing what is good and skillful.
Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā.	There they just prey on each other, preying on the weak.
Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni—	And suppose that fool, after a very long time, returned to the human realm.
caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ vā rathakārakulaṃ vā pukkusakulaṃ vā.	They’d be reborn in a low class family—a family of outcastes, hunters, bamboo-workers, chariot-makers, or waste-collectors.
Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.	Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’d be ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; or bed, house, and lighting.
So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati.	And they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya.	Suppose a gambler on the first unlucky throw was to lose his wife and child, all his property, and then got thrown in jail.
Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya.	But such an unlucky throw is trivial compared to
Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	the unlucky throw whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Ayaṃ, bhikkhave, kevalā paripūrā bālabhūmīti.	This is the total fulfillment of the fool’s level.

129.2 - (three characteristics of an astute person)

Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni.	There are these three characteristics, signs, and manifestations of an astute person.
Katamāni tīṇi?	What three?
Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca.	An astute person thinks well, speaks well, and acts well.
No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ:	If an astute person didn’t think well, speak well, and act well, then how would the astute know of them:
‘paṇḍito ayaṃ bhavaṃ sappuriso’ti?	‘This fellow is astute, a good person’?
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti:	But since an astute person does think well, speak well, and act well, then the astute do know of them:
‘paṇḍito ayaṃ bhavaṃ sappuriso’ti.	‘This fellow is astute, a good person’.
Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.	An astute person experiences three kinds of pleasure and happiness in the present life.
Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti;	Suppose an astute person is sitting in a council hall, a street, or a crossroad,
tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti.	where people are discussing about what is proper and appropriate.
Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti;	And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and alcoholic drinks that cause negligence.
tatra, bhikkhave, paṇḍitassa evaṃ hoti:	Then that astute person thinks:
‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti;	‘These people are discussing what is proper and appropriate.
saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti.	And those things are found in me and I am seen in them.’
Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.	This is the first kind of pleasure and happiness that an astute person experiences in the present life.

129.2.1 - (no fear of punishment from kings)

Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente—	Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Tatra, bhikkhave, paṇḍitassa evaṃ hoti:	Then that astute person thinks:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī’ti.	‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I am not seen in them!’
Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.	This is the second kind of pleasure and happiness that an astute person experiences in the present life.

129.2.2 - (no regrets and fear of going to bad place)

Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti … pe …	Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.
seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti;	It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth.
evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.	In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.
Tatra, bhikkhave, paṇḍitassa evaṃ hoti:	Then that astute person thinks:
‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ;	‘Well, I haven’t done bad, violent, and corrupt things.
kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ.	And I have done good and skillful deeds that keep me safe.
Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.	When I pass away, I’ll go to the place where people who’ve done such things go.’
So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.	So they don’t sorrow and pine and lament, beating their breast and falling into confusion.
Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.	This is the third kind of pleasure and happiness that an astute person experiences in the present life.

129.2.3 - (rebirth in good place)

Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya:	And if there’s anything of which it may be rightly said that
‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti, saggameva taṃ sammā vadamāno vadeyya:	it is utterly likable, desirable, and agreeable, it is of heaven that this should be said.
‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti.
Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.	So much so that it’s not easy to give a simile for how pleasurable heaven is.”

129.2.4 - (simile for how nice heaven is: wheel turning king with 7 treasures)

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“sakkā pana, bhante, upamaṃ kātun”ti?	“But sir, is it possible to give a simile?”
“Sakkā, bhikkhū”ti bhagavā avoca.	“It’s possible,” said the Buddha.
“Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti.	“Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them.
Katamehi sattahi?	What seven?
Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ.	It’s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail.
Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti:	Seeing this, the king thinks:
‘sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti.	‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.
Assaṃ nu kho ahaṃ rājā cakkavattī’ti?	Am I then a wheel-turning monarch?’

129.2.5 - (wheel treasure)

Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati:	Then the anointed king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying:
‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti.	‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.	Then the wheel-treasure rolls towards the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes 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 come to the wheel-turning monarch and say:
‘ehi kho, mahārāja. Svāgataṃ te, mahārāja. Sakaṃ te, mahārāja. Anusāsa, mahārājā’ti.	‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā cakkavattī evamāha:	The wheel-turning monarch says:
‘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 bhavanti.	And so the opposing rulers of the eastern quarter become his vassals.
Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattati … pe …	Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls towards the south. …
dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati … pe …	Having plunged into the southern ocean and emerged again, it rolls towards the west. …
pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.	Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:	And any opposing rulers of the northern quarter come to the wheel-turning monarch and say:
‘ehi kho, mahārāja. Svāgataṃ te, mahārāja. Sakaṃ te, mahārāja. Anusāsa, mahārājā’ti.	‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā cakkavattī evamāha:	The wheel-turning monarch says:
‘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 bhavanti.	And so the rulers of the northern quarter become his vassals.
Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ.	And then the wheel-treasure, having triumphed over this land surrounded by ocean, returns to the royal capital. There it stands still at the gate to the royal compound as if fixed to an axle, illuminating the royal compound.
Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati. (1)	Such is the wheel-treasure that appears to the wheel-turning monarch.

129.2.6 - (elephant treasure)

Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati—	Next, the elephant-treasure appears to the wheel-turning monarch.
sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā.	It was all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath.
Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati:	Seeing him, the king was impressed:
‘bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā’ti.	‘This would truly be a fine elephant vehicle, if he would submit to taming.’
Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti.	Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time.
Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi.	Once it so happened that the wheel-turning monarch, 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.
Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati. (2)	Such is the elephant-treasure that appears to the wheel-turning monarch.

129.2.7 - (horse treasure)

Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati—	Next, the horse-treasure appears to the wheel-turning monarch.
sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā.	It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud.
Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati:	Seeing him, the king was impressed:
‘bhaddakaṃ vata bho assayānaṃ, sace damathaṃ upeyyā’ti.	‘This would truly be a fine horse vehicle, if he would submit to taming.’
Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti.	Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time.
Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi.	Once it so happened that the wheel-turning monarch, 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.
Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati. (3)	Such is the horse-treasure that appears to the wheel-turning monarch.

129.2.8 - (jewel treasure)

Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati.	Next, the jewel-treasure appears to the wheel-turning monarch.
So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato.	It is a beryl gem that’s naturally beautiful, eight-faceted, with expert workmanship.
Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti.	And the radiance of that jewel spreads all-round for a league.
Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi.	Once it so happened that the wheel-turning monarch, 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 pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ ‘divā’ti maññamānā.	Then the villagers around them set off to work, thinking that it was day.
Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati. (4)	Such is the jewel-treasure that appears to the wheel-turning monarch.

129.2.9 - (woman treasure)

Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati.	Next, the woman-treasure appears to the wheel-turning monarch.
Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ.	She is attractive, good-looking, lovely, of surpassing beauty. She’s neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdoes human beauty without reaching divine beauty.
Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā.	And her touch is like a tuft of cotton-wool or kapok.
Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti.	When it’s cool her limbs are warm, and when it’s warm her limbs are cool.
Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati.	The fragrance of sandal floats from her body, and lotus from her mouth.
Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī.	She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely.
Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena?	The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed.
Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati. (5)	Such is the woman-treasure who appears to the wheel-turning monarch.

129.2.10 - (householder treasure)

Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati.	Next, the householder-treasure appears to the wheel-turning monarch.
Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi.	The power of clairvoyance manifests in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless.
So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha:	He approaches the wheel-turning monarch and says:
‘appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti.	‘Relax, sire. I will take care of the treasury.’
Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca:	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.’
Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca:	Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king:
‘alamettāvatā, mahārāja. Katamettāvatā, mahārāja. Pūjitamettāvatā, mahārājā’ti.	‘Is this sufficient, great king? Has enough been done, great king, enough offered?’
Rājā cakkavattī evamāha:	The wheel-turning monarch said:
‘alamettāvatā, gahapati. Katamettāvatā, gahapati. Pūjitamettāvatā, gahapatī’ti.	‘That is sufficient, householder. Enough has been done, enough offered.’
Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati. (6)	Such is the householder-treasure that appears to the wheel-turning monarch.

129.2.11 - (counselor treasure)

Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati—	Next, the counselor-treasure appears to the wheel-turning monarch.
paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ.	He is 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.
So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha:	He approaches the wheel-turning monarch and says:
‘appossukko tvaṃ, deva, hohi. Ahamanusāsissāmī’ti.	‘Relax, sire. I shall issue instructions.’
Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati.	Such is the counselor-treasure that appears to the wheel-turning monarch.
Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti. (7)	These are the seven treasures possessed by a wheel-turning monarch.

129.2.12 - (four blessings)

Katamāhi catūhi iddhīhi?	And what are the four blessings?
Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi.	A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other people.
Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.	This is the first blessing.
Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi.	Furthermore, he is long-lived, more so than other people.
Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.	This is the second blessing.
Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi.	Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other people.
Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.	This is the third blessing.
Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo.	Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders
Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo;	as a father is to his children.
evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo.
Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.	And the brahmins and householders are as dear to the wheel-turning monarch
Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā;	as children are to their father.
evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.
Bhūtapubbaṃ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi.	Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park.
Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:	Then the brahmins and householders went up to him and said:
‘ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti.	‘Slow down, Your Majesty, so we may see you longer!’
Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi:	And the king addressed his charioteer:
‘ataramāno, sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyun’ti.	‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’
Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti.	This is the fourth blessing.
Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.	These are the four blessings possessed by a wheel-turning monarch.
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā”ti?	Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of them?”
“Ekamekenapi, bhante, ratanena samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti?	“Sir, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, how much more so all seven treasures and four blessings!”

129.2.13 - (simile of stone and himalaya)

Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi:	Then the Buddha, picking up a stone the size of his palm, addressed the monks:
“Taṃ kiṃ maññatha, bhikkhave,	“What do you think, monks?
katamo nu kho mahantataro—yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti?	Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”
“Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti.	“Sir, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t even count, it’s not even a fraction, there’s no comparison.”
“Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti.	“In the same way, compared to the happiness of heaven, the pleasure and happiness experienced by a wheel-turning monarch due to those seven treasures and those four blessings doesn’t even count, it’s not even a fraction, there’s no comparison.
Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni—	And suppose that astute person, after a very long time, returned to the human realm.
khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe.	They’d be reborn in a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.	And they’d be attractive, good-looking, lovely, of surpassing beauty. They’d get to have food, drink, clothes, and vehicles; garlands, perfumes, and makeup; and a bed, house, and lighting.
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.	And they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya;	Suppose a gambler on the first lucky throw was to win a big pile of money.
appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya.	But such a lucky throw is trivial compared to
Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	the lucky throw whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm.
Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.	This is the total fulfillment of the astute person’s level.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

130 – MN 130 Deva-dūta: Messengers of the Gods

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

130.0 - (simile of doorway with people ↔ Buddha’s divine eye seeing beings go to hell)

“Seyyathāpi, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi;	“monks, suppose there were two houses with doors. A person with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.
evameva kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā’ti.	In the same way, with clairvoyance that is purified and superhuman, I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understand how sentient beings are reborn according to their deeds. ‘These dear beings did 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, or among humans. 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 the ghost realm, the animal realm, or in a lower realm, a bad destination, a world of misery, hell.’

130.1 - (first messenger: baby collapsed in own feces)

Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti:	Then the wardens of hell take them by the arms and present them to King Yama, saying:
‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī.	‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family.
Imassa devo daṇḍaṃ paṇetū’ti.	May Your Majesty punish them!’
Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama pursues, presses, and grills them about the first messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the first messenger of the gods that appeared among human beings?’
So evamāha:	He says:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ sake muttakarīse palipannaṃ semānan’ti?	‘Mister, did you not see among human beings a little baby collapsed in their own urine and feces?’
So evamāha:	He says:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi jātidhammo, jātiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?	“I, too, am liable to be born. I’m not exempt from rebirth. I’d better do good by way of body, speech, and mind”?’
So evamāha:	He says:
‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (1)	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

130.2 - (second messenger: elderly women bent over trembling)

Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama grills them about the second messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the second messenger of the gods that appeared among human beings?’
So evamāha:	He says:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā () jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattan’ti?	‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’
So evamāha:	He says:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi jarādhammo, jaraṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?	“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’
So evamāha:	He says:
‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (2)	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

130.3 - (third messenger: old man gravely ill )

Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama grills them about the third messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the third messenger of the gods that appeared among human beings?’
So evamāha:	He says:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānan’ti?	‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’
So evamāha:	He says:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi byādhidhammo, byādhiṃ anatīto.	“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’
Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha:	He says:
‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (3)	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

130.4 - (fourth messenger: kings punishing bandits )

Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama grills them about the fourth messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu catutthaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the fourth messenger of the gods that appeared among human beings?’
So evamāha:	He says:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente—	‘Mister, did you not see among human beings when the rulers arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante’ti?	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded?’
So evamāha:	He says:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṃ pana parattha. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?	that if someone who does bad deeds receives such punishment in the present life, what must happen to them in the next; I’d better do good by way of body, speech, and mind”?’
So evamāha:	He says:
‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (4)	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

130.5 - (fifth messenger: corpse of man or woman)

Tamenaṃ, bhikkhave, yamo rājā catutthaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati:	Then King Yama grills them about the fifth messenger of the gods.
‘ambho purisa, na tvaṃ addasa manussesu pañcamaṃ devadūtaṃ pātubhūtan’ti?	‘Mister, did you not see the fifth messenger of the gods that appeared among human beings?’
So evamāha:	He says:
‘nāddasaṃ, bhante’ti.	‘I saw nothing, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti?	‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’
So evamāha:	He says:
‘addasaṃ, bhante’ti.	‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi—	‘Mister, did it not occur to you—being sensible and mature—
ahampi khomhi maraṇadhammo, maraṇaṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?	“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’
So evamāha:	He says:
‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’ti.	‘I couldn’t, sir. I was negligent.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:	Then King Yama says:
‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā.	‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind.
Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.	Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’ti. (5)	That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by ascetics and brahmins, or by the deities. That bad deed was done by you alone, and you alone will experience the result.’

130.6 - (wardens of hell punish them with the five-fold crucifixion.)

Tamenaṃ, bhikkhave, yamo rājā pañcamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.	Then, after grilling them about the fifth messenger of the gods, King Yama falls silent.
Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti—	Then the wardens of hell punish them with the five-fold crucifixion.
tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjheurasmiṃ gamenti.	They drive red-hot stakes through the hands and feet, and another in the middle of the chest.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti … pe …	Then the wardens of hell throw them down and hack them with axes. …
tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā vāsīhi tacchanti … pe …	They hang them upside-down and hack them with hatchets. …
tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi … pe …	They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …
tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi … pe …	They make them climb up and down a huge mountain of burning coals, blazing and glowing. …
tamenaṃ, bhikkhave, nirayapālā uddhampādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya.	Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing.
So tattha pheṇuddehakaṃ paccati.
So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati.	There they’re seared in boiling scum, and they’re swept up and down and round and round.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti.	Then the wardens of hell toss them into the Great Hell.
So kho pana, bhikkhave, mahānirayo—	Now, about that Great Hell:
Catukkaṇṇo catudvāro,	‘Four are its corners, four its doors,
vibhatto bhāgaso mito;	divided into measured parts.
Ayopākārapariyanto,	Surrounded by an iron wall,
ayasā paṭikujjito.	of iron is its roof.
Tassa ayomayā bhūmi,	The ground is even made of iron,
jalitā tejasāyutā;	it burns with fierce fire.
Samantā yojanasataṃ,	The heat forever radiates
pharitvā tiṭṭhati sabbadā.	a hundred leagues around.’
Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati.	Now in the Great Hell, flames surge out of the walls and crash into the opposite wall: from east to west, from west to east, from north to south, from south to north, from bottom to top, from top to bottom.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati.	There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.
So tattha sīghena javena dhāvati.	So they run there as fast as they can.
Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti.	And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;
Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati.	but when they’ve managed to make it most of the way, the gate is slammed shut.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṃ dvāraṃ apāpurīyati … pe …	There comes a time when, after a very long period has passed, the western gate …
uttaraṃ dvāraṃ apāpurīyati … pe …	northern gate …
dakkhiṇaṃ dvāraṃ apāpurīyati.	southern gate of the Great hell is opened.
So tattha sīghena javena dhāvati.	So they run there as fast as they can.
Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti.	And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;
Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati.	but when they’ve managed to make it most of the way, the gate is slammed shut.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati.	There comes a time when, after a very long period has passed, the eastern gate of the Great Hell is opened.
So tattha sīghena javena dhāvati.	So they run there as fast as they can.
Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti.	And as they run, their outer skin, inner skin, flesh, and sinews burn and even their bones smoke. Such is their escape;
So tena dvārena nikkhamati.	and they make it out that door.
Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo.	Immediately adjacent to the Great Hell is the vast Dung Hell.
So tattha patati.	And that’s where they fall.
Tasmiṃ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṃ chindanti, chaviṃ chetvā cammaṃ chindanti, cammaṃ chetvā maṃsaṃ chindanti, maṃsaṃ chetvā nhāruṃ chindanti, nhāruṃ chetvā aṭṭhiṃ chindanti, aṭṭhiṃ chetvā aṭṭhimiñjaṃ khādanti.	In that Dung Hell there are needle-mouthed creatures that bore through the outer skin, the inner skin, the flesh, sinews, and bones, until they reach the marrow and devour it.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. (1)	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo.	Immediately adjacent to the Dung Hell is the vast Hell of Hot Coals.
So tattha patati.	And that’s where they fall.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. (2)	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṃ simbalivanaṃ uddhaṃ yojanamuggataṃ soḷasaṅgulakaṇṭakaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ.	Immediately adjacent to the Hell of Hot Coals is the vast Hell of the Red Silk-Cotton Wood. It’s a league high, full of sixteen-inch thorns, burning, blazing, and glowing.
Tattha āropentipi oropentipi.	And there they make them climb up and down.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. (3)	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṃ asipattavanaṃ.	Immediately adjacent to the Hell of the Red Silk-Cotton Wood is the vast Hell of the Sword-Leaf Trees.
So tattha pavisati.	They enter that.
Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti.	There the fallen leaves blown by the wind cut their hands, feet, both hands and feet; they cut their ears, nose, both ears and nose.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. (4)	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī.	Immediately adjacent to the Hell of the Sword-Leaf Trees is the vast Acid Hell.
So tattha patati.	And that’s where they fall.
So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati.	There they are swept upstream, swept downstream, and swept both up and down stream.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. (5)	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṃsu:	Then the wardens of hell pull them out and place them on dry land, and say:
‘ambho purisa, kiṃ icchasī’ti?	‘Mister, what do you want?’
So evamāha:	They say:
‘jighacchitosmi, bhante’ti.	‘I’m hungry, sir.’
Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ lohaguḷaṃ mukhe pakkhipanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ.	The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and shove in a red-hot copper ball, burning, blazing, and glowing.
So tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati.	It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā evamāhaṃsu:	Then the wardens of hell say:
‘ambho purisa, kiṃ icchasī’ti?	‘Mister, what do you want?’
So evamāha:	They say:
‘pipāsitosmi, bhante’ti.	‘I’m thirsty, sir.’
Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ tambalohaṃ mukhe āsiñcanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ.	The wardens of hell force open their mouth with a hot iron spike—burning, blazing, glowing—and pour in molten copper, burning, blazing, and glowing.
Taṃ tassa oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati.	It burns their lips, mouth, tongue, throat, and stomach before coming out below dragging their entrails.
So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantīhoti.	And there they feel painful, intense, severe, acute feelings—but they don’t die until that bad deed is eliminated.
Tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.	Then the wardens of hell toss them back in the Great Hell.
Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi:	Once upon a time, King Yama thought:
‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.	‘Those who do such bad deeds in the world receive these many different punishments.
Aho vatāhaṃ manussattaṃ labheyyaṃ. Tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho. Tañcāhaṃ bhagavantaṃ payirupāseyyaṃ.	Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!
So ca me bhagavā dhammaṃ deseyya. Tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti.	Then the Buddha can teach me Dhamma, so that I may understand his teaching.’
Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī”ti.	Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:

(verse)

“Coditā devadūtehi,	“Those people who are negligent,
ye pamajjanti māṇavā;	when warned by the gods’ messengers:
Te dīgharattaṃ socanti,	a long time they sorrow,
hīnakāyūpagā narā.	when they go to that wretched place.
Ye ca kho devadūtehi,	But those good and peaceful people,
santo sappurisā idha;	when warned by the gods’ messengers,
Coditā nappamajjanti,	never neglect
ariyadhamme kudācanaṃ.	the teaching of the noble ones.
Upādāne bhayaṃ disvā,	Seeing the danger in grasping,
jātimaraṇasambhave;	the origin of birth and death,
Anupādā vimuccanti,	they’re freed by not grasping,
jātimaraṇasaṅkhaye.	with the ending of birth and death.
Te khemappattā sukhino,	Happy, they’ve come to a safe place,
diṭṭhadhammābhinibbutā;	nirvana'd in this very life.
Sabbaverabhayātītā,	They’ve gone beyond all threats and perils,
and risen above all suffering.”	and risen above all suffering.”
sabbadukkhaṃ upaccagun”ti.	sabbadukkhaṃ upaccagun”ti.

131 – MN 131 Bhadd-eka-ratta: One Fine Night

	(derived from B. Sujato 2018/12)
Bhaddekarattasutta	One Fine Night
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

131.1 - (Buddha teaches passage for recitation and the analysis of One Fine Night)

“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi.	“I shall teach you the passage for recitation and the analysis of One Fine Night.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

(verse️)

“Atītaṃ nānvāgameyya,	“(The) Past, (one) should-not-chase.
Nap-paṭi-kaṅkhe an-āgataṃ;	Nor-have-expectations [for time] not-arrived (yet).
Yad-atītaṃ pahīnaṃ taṃ,	That-past (has been) left-behind.
appattañca an-āgataṃ.	Un-attained (is the) not-yet-arrived [future].
Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.
Ajjeva kiccam-ātappaṃ,	Today, (in one’s)-duties-(one should)-ardently-strive.
ko jaññā maraṇaṃ suve;	who knows? death tomorrow?
Na hi no saṅgaraṃ tena,	** indeed no bargain can-be-made
Mahā-senena maccunā.	(with the) great-army (of) death.
Evaṃ-vihāriṃ ātāpiṃ,	Thus-dwelling ardently,
Ahorattam-atanditaṃ;	Day-and-night,-relentlessly,
Taṃ ve bhadd-eka-ratto-ti,	that indeed (is) {one}-auspicious-night,
santo ācikkhate muni.	(the) peaceful ******** sage {declared}.

131.2 - (Buddha’s commentary on verse)

131.2.1 - (And how do you run back to the past?)

Kathañca, bhikkhave, atītaṃ anvāgameti?	And how do you run back to the past?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, ‘evaṃvedano ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, ‘evaṃsañño ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, ‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti, ‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti—	You muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … co-activities … consciousness in the past.’
evaṃ kho, bhikkhave, atītaṃ anvāgameti.	That’s how you run back to the past.

(how not to)

Kathañca, bhikkhave, atītaṃ nānvāgameti?	And how do you not run back to the past?
‘Evaṃrūpo ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, ‘evaṃvedano ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, ‘evaṃsañño ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, ‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti, ‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti—	You don’t muster delight there, thinking: ‘I had such form in the past.’ … ‘I had such feeling … perception … co-activities … consciousness in the past.’
evaṃ kho, bhikkhave, atītaṃ nānvāgameti.	That’s how you don’t run back to the past.

131.2.2 - (And how do you hope for the future?)

Kathañca, bhikkhave, anāgataṃ paṭikaṅkhati?	And how do you hope for the future?
‘Evaṃrūpo siyaṃ anāgatamaddhānan’ti tattha nandiṃ samanvāneti, evaṃvedano siyaṃ … pe … evaṃsañño siyaṃ … evaṃsaṅkhāro siyaṃ … evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti—	You muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … co-activities … consciousness in the future.’
evaṃ kho, bhikkhave, anāgataṃ paṭikaṅkhati.	That’s how you hope for the future.

(how not to)

Kathañca, bhikkhave, anāgataṃ nappaṭikaṅkhati?	And how do you not hope for the future?
‘Evaṃrūpo siyaṃ anāgatamaddhānan’ti tattha nandiṃ na samanvāneti, evaṃvedano siyaṃ … evaṃsañño siyaṃ … evaṃsaṅkhāro siyaṃ … ‘evaṃviññāṇo siyaṃ anāgatamaddhānan’ti tattha nandiṃ na samanvāneti—	You don’t muster delight there, thinking: ‘May I have such form in the future.’ … ‘May I have such feeling … perception … co-activities … consciousness in the future.’
evaṃ kho, bhikkhave, anāgataṃ nappaṭikaṅkhati.	That’s how you don’t hope for the future.

131.2.3 - (And how do you falter amid presently arisen dharmas?)

Kathañca, bhikkhave, paccuppannesu dhammesu saṃhīrati?	And how do you falter amid presently arisen dharmas?
Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;	They regard form as self, self as having form, form in self, or self in form.
vedanaṃ … pe …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-activities …
viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ—	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
evaṃ kho, bhikkhave, paccuppannesu dhammesu saṃhīrati.	That’s how you falter amid presently arisen dharmas.

(how not to)

Kathañca, bhikkhave, paccuppannesu dhammesu na saṃhīrati?	And how do you not falter amid presently arisen dharmas?
Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;	They don’t regard form as self, self as having form, form in self, or self in form.
na vedanaṃ …	They don’t regard feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-activities …
na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ—	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
evaṃ kho, bhikkhave, paccuppannesu dhammesu na saṃhīrati.	That’s how you don’t falter amid presently arisen dharmas.

(verse️)

“Atītaṃ nānvāgameyya,	“(The) Past, (one) should-not-chase.
Nap-paṭi-kaṅkhe an-āgataṃ;	Nor-have-expectations [for time] not-arrived (yet).
Yad-atītaṃ pahīnaṃ taṃ,	That-past (has been) left-behind.
appattañca an-āgataṃ.	Un-attained (is the) not-yet-arrived [future].
Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.
Ajjeva kiccam-ātappaṃ,	Today, (in one’s)-duties-(one should)-ardently-strive.
ko jaññā maraṇaṃ suve;	who knows? death tomorrow?
Na hi no saṅgaraṃ tena,	** indeed no bargain can-be-made
Mahā-senena maccunā.	(with the) great-army (of) death.
Evaṃ-vihāriṃ ātāpiṃ,	Thus-dwelling ardently,
Ahorattam-atanditaṃ;	Day-and-night,-relentlessly,
Taṃ ve bhadd-eka-ratto-ti,	that indeed (is) {one}-auspicious-night,
santo ācikkhate muni.	(the) peaceful ******** sage {declared}.

131.10 - (conclusion)

‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti—	And that’s what I meant when I said: ‘I shall teach you the passage for recitation and the analysis of One Fine Night.’”
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.
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⏹️)

132 – MN 132 Ānanda-bhaddeka-ratta: Ānanda and one fine night

(derived from B. Sujato 2018/12)

132.1 - (Ananda gives Dhamma talk on one fine night)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati.	Now at that time Venerable Ānanda was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk on the topic of the recitation passage and analysis of One Fine Night.

132.2 - (Buddha asks monks who was teaching)

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, where he sat on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti?	“Who was inspiring the monks with a talk on the recitation passage and analysis of One Fine Night?”
“Āyasmā, bhante, ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti.	“It was Venerable Ānanda, sir.”
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“yathā kathaṃ pana tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti?	“But in what way were you inspiring the monks with a talk on the recitation passage and analysis of One Fine Night?”
“Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsiṃ—	“I was doing so in this way, sir,” replied Ānanda.

132.3 - (Ananda went on to repeat the verses and analysis as in the previous discourse, {{_MN 131}}.)

(verse️)

“Atītaṃ nānvāgameyya,	“(The) Past, (one) should-not-chase.
Nap-paṭi-kaṅkhe an-āgataṃ;	Nor-have-expectations [for time] not-arrived (yet).
Yad-atītaṃ pahīnaṃ taṃ,	That-past (has been) left-behind.
appattañca an-āgataṃ.	Un-attained (is the) not-yet-arrived [future].
Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.
Ajjeva kiccam-ātappaṃ,	Today, (in one’s)-duties-(one should)-ardently-strive.
ko jaññā maraṇaṃ suve;	who knows? death tomorrow?
Na hi no saṅgaraṃ tena,	** indeed no bargain can-be-made
Mahā-senena maccunā.	(with the) great-army (of) death.
Evaṃ-vihāriṃ ātāpiṃ,	Thus-dwelling ardently,
Ahorattam-atanditaṃ;	Day-and-night,-relentlessly,
Taṃ ve bhadd-eka-ratto-ti,	that indeed (is) {one}-auspicious-night,
santo ācikkhate muni.	(the) peaceful ******** sage {declared}.

Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsin”ti.	“That’s how I was inspiring the monks with a talk on the recitation passage and analysis of One Fine Night.”
“Sādhu sādhu, ānanda.	“Good, good, Ānanda.
Sādhu kho tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsi:	It’s good that you were inspiring the monks with a talk on the recitation passage and analysis of One Fine Night.”

132.5 - (Buddha repeated the verses and analysis once more…)

Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

133 – MN 133 Mahākaccāna-bhaddeka-ratta: Mahākaccāna and One Fine Night

133.1 - Deva tells monk Samiddhi he should memorize recitation passage and analysis of ‘one fine night’

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme.	At one time the Buddha was staying near Rājagaha in the Hot Springs Monastery.
Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo tenupasaṅkami gattāni parisiñcituṃ.	Then Venerable Samiddhi rose at the crack of dawn and went to the hot springs to bathe.
Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.	When he had bathed and emerged from the water he stood in one robe drying himself.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ samiddhiṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire hot springs, went up to Samiddhi, stood to one side, and said to Samiddhi:
“dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?	“monk, do you remember the recitation passage and analysis of One Fine Night?”
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.	“No, reverend, I do not.
Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?	Do you?”
“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.	“I also do not.
Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā”ti?	But do you remember just the verses on One Fine Night?”
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti.	“I do not.
Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?	Do you?”
“Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti.	“I also do not.
Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;	Learn the recitation passage and analysis of One Fine Night, monk,
pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;	memorize it,
dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.	and remember it.
Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.	It is beneficial and relates to the fundamentals of the spiritual life.”
Idamavoca sā devatā.	That’s what that deity said,
Idaṃ vatvā tatthevantaradhāyi.	before vanishing right there.
Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca:	Then, when the night had passed, Samiddhi went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:

133.2 - Monk asks Buddha to teach ‘one fine night’

Evaṃ vutte, ahaṃ, bhante, taṃ devataṃ etadavocaṃ:
‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.
Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti?
‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.
Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti?
‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti.
Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti?
‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti.
Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.
Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti.
Idamavoca, bhante, sā devatā.
Idaṃ vatvā tatthevantaradhāyi.
Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.	“Sir, please teach me the recitation passage and analysis of One Fine night.”
“Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, monk, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi.	“Yes, sir,” Samiddhi replied.
Bhagavā etadavoca:	The Buddha said this:

133.3 - Buddha teaches verse only

“Atītaṃ nānvāgameyya,	“(The) Past, (one) should-not-chase.
Nap-paṭi-kaṅkhe an-āgataṃ;	Nor-have-expectations [for time] not-arrived (yet).
Yad-atītaṃ pahīnaṃ taṃ,	That-past (has been) left-behind.
appattañca an-āgataṃ.	Un-attained (is the) not-yet-arrived [future].
Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.
Ajjeva kiccam-ātappaṃ,	Today, (in one’s)-duties-(one should)-ardently-strive.
ko jaññā maraṇaṃ suve;	who knows? death tomorrow?
Na hi no saṅgaraṃ tena,	** indeed no bargain can-be-made
Mahā-senena maccunā.	(with the) great-army (of) death.
Evaṃ-vihāriṃ ātāpiṃ,	Thus-dwelling ardently,
Ahorattam-atanditaṃ;	Day-and-night,-relentlessly,
Taṃ ve bhadd-eka-ratto-ti,	that indeed (is) {one}-auspicious-night,
santo ācikkhate muni.	(the) peaceful ******** sage {declared}.

133.4 - then Buddha goes to rest without teaching analysis

Idamavoca bhagavā;	That is what the Buddha said.
idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi:	Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. …

133.5 - monks go to Ven. Mahākaccāna for analysis of verse

Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief summary given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ;	“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.	Let’s go to him, and ask him about this matter.”
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu.	Then those monks went to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
“idaṃ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti?
Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Vibhajatāyasmā mahākaccāno”ti.	“May Venerable Mahākaccāna please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;	“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.	Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.	That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.”
“Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma;	That was the time to approach the Buddha and ask about this matter.
yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.	We should have remembered it in line with the Buddha’s answer.
Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ;	Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti.	Please explain this, if it’s no trouble.”

133.6 - Mahākaccāna gives analysis

“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā mahākaccāno etadavoca:	Venerable Mahākaccāna said this:
“Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘Atītaṃ nānvāgameyya,	‘Don’t run back to the past …
… pe …
Taṃ ve bhaddekarattoti,	not slacking off by night or day,
santo ācikkhate munī’ti.	who truly have that one fine night.’
Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi—	And this is how I understand the detailed meaning of this passage for recitation.

133.6.1 - (And how do you run back to the past?)

Kathañca, āvuso, atītaṃ anvāgameti?	And how do you run back to the past?
Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti—	Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’
tattha chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti.	So you take pleasure in that, and that’s when you run back to the past.
Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti … pe …	Consciousness gets tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds …
iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti …	such a nose and such smells …
iti me jivhā ahosi atītamaddhānaṃ iti rasāti …	such a tongue and such tastes …
iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti …	such a body and such touches …
iti me mano ahosi atītamaddhānaṃ iti dhammāti—	such a mind and such thoughts.’
tattha chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti—	So you take pleasure in that, and that’s when you run back to the past.
evaṃ kho, āvuso, atītaṃ anvāgameti.	That’s how you run back to the past.

(how do you not…)

Kathañca, āvuso, atītaṃ nānvāgameti?	And how do you not run back to the past?
Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti—	Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such eyes and such sights.’
tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti.	So you don’t take pleasure in that, and that’s when you no longer run back to the past.
Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti … pe …	Consciousness doesn’t get tied up there with desire and lust, thinking: ‘In the past I had such ears and such sounds …
iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti …	such a nose and such smells …
iti me jivhā ahosi atītamaddhānaṃ iti rasāti …	such a tongue and such tastes …
iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti …	such a body and such touches …
iti me mano ahosi atītamaddhānaṃ iti dhammāti—	such a mind and such thoughts.’
tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti—	So you don’t take pleasure in that, and that’s when you no longer run back to the past.
evaṃ kho, āvuso, atītaṃ nānvāgameti.	That’s how you don’t run back to the past.

133.6.2 - (And how do you hope for the future?)

Kathañca, āvuso, anāgataṃ paṭikaṅkhati?	And how do you hope for the future?
Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti—	The heart is set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’
appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati.	So you take pleasure in that, and that’s when you hope for the future.
Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti … pe …	The heart is set on getting what it does not have, thinking: ‘May I have such ears and such sounds …
iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti …	such a nose and such smells …
iti me jivhā siyā anāgatamaddhānaṃ iti rasāti …	such a tongue and such tastes …
iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti …	such a body and such touches …
iti me mano siyā anāgatamaddhānaṃ iti dhammāti—	such a mind and such thoughts in the future.’
appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati—	So you take pleasure in that, and that’s when you hope for the future.
evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati.	That’s how you hope for the future.

(how do you not…)

Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati?	And how do you not hope for the future?
Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti—	The heart is not set on getting what it does not have, thinking: ‘May I have such eyes and such sights in the future.’
appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati.	So you don’t take pleasure in that, and that’s when you no longer hope for the future.
Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti … pe …	The heart is not set on getting what it does not have, thinking: ‘May I have such ears and such sounds …
iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti …	such a nose and such smells …
iti me jivhā siyā anāgatamaddhānaṃ iti rasāti …	such a tongue and such tastes …
iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti …	such a body and such touches …
iti me mano siyā anāgatamaddhānaṃ iti dhammāti—	such a mind and such thoughts in the future.’
appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati—	So you don’t take pleasure in that, and that’s when you no longer hope for the future.
evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati.	That’s how you don’t hope for the future.

133.6.3 - (And how do you falter amid presently arisen phenomena?)

Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati?	And how do you falter amid presently arisen phenomena?
Yañcāvuso, cakkhu ye ca rūpā—	Both the eye and sights
ubhayametaṃ paccuppannaṃ.	are presently arisen.
Tasmiñce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati.	If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena.
Yañcāvuso, sotaṃ ye ca saddā … pe …	Both the ear and sounds …
yañcāvuso, ghānaṃ ye ca gandhā …	nose and smells …
yā cāvuso, jivhā ye ca rasā …	tongue and tastes …
yo cāvuso, kāyo ye ca phoṭṭhabbā …	body and touches …
yo cāvuso, mano ye ca dhammā—	mind and thoughts
ubhayametaṃ paccuppannaṃ.	are presently arisen.
Tasmiñce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati—	If consciousness gets tied up there in the present with desire and lust, you take pleasure in that, and that’s when you falter amid presently arisen phenomena.
evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati.	That’s how you falter amid presently arisen phenomena.

(how do you not…)

Kathañca, āvuso, paccuppannesu dhammesu na saṃhīrati?	And how do you not falter amid presently arisen phenomena?
Yañcāvuso, cakkhu ye ca rūpā—	Both the eye and sights
ubhayametaṃ paccuppannaṃ.	are presently arisen.
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati.	If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena.
Yañcāvuso, sotaṃ ye ca saddā … pe …	Both the ear and sounds …
yañcāvuso, ghānaṃ ye ca gandhā …	nose and smells …
yā cāvuso, jivhā ye ca rasā …	tongue and tastes …
yo cāvuso, kāyo ye ca phoṭṭhabbā …	body and touches …
yo cāvuso, mano ye ca dhammā—	mind and thoughts
ubhayametaṃ paccuppannaṃ.	are presently arisen.
Tasmiñce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati—	If consciousness doesn’t get tied up there in the present with desire and lust, you don’t take pleasure in that, and that’s when you no longer falter amid presently arisen phenomena.
evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati.	That’s how you don’t falter amid presently arisen phenomena.
Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	This is how I understand the detailed meaning of that brief passage for recitation given by the Buddha.

133.10 - conclusion: monks asks Buddha to confirm Mahākaccāna’s teaching

Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha,	If you wish, you may go to the Buddha and ask him about this.
yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” said those monks, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding:
“yaṃ kho no, bhante, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?
Tesaṃ no, bhante, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.
Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha.
Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.	“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno.	“Mahākaccāna is astute, monks, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
Eso cevetassa attho. Evañca naṃ dhārethā”ti.	That is what it means, and that’s how you should remember it.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

134 – MN 134 Lomasakaṅgiya-bhaddeka-ratta: Lomasakaṅgiya and one fine night

(derived from B. Sujato 2018/12)

134.1 - (deva asks Venerable Lomasakaṅgiya if he memorized one fine night and analysis)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā lomasakaṅgiyo sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	Now at that time Venerable Lomasakaṅgiya was staying in the Sakyan country at Kapilavatthu in the Banyan Tree Monastery.
Atha kho candano devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāyasmā lomasakaṅgiyo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho candano devaputto āyasmantaṃ lomasakaṅgiyaṃ etadavoca:	Then, late at night, the glorious god Candana, lighting up the entire Banyan Tree Monastery, went up to the Venerable Lomasakaṅgiya, and stood to one side. Standing to one side, he said to Lomasakaṅgiya:
“dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?	“monk, do you remember the recitation passage and analysis of One Fine Night?”

134.2 - (monk does not remember)

“Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca.	“No, reverend, I do not.
Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?	Do you?”
“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca.	“I also do not.

134.3 - (deva asks monk if he has just the verse memorized, monk doesn’t)

Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā”ti?	But do you remember just the verses on One Fine Night?”
“Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā.	“I do not.
Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?	Do you?”
“Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā”ti.	“I do.”
“Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā”ti?	“How do you remember the verses on One Fine Night?”
“Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ.	“This one time, the Buddha was staying among the gods of the Thirty-Three at the root of the Shady Orchard Tree on the stone spread with a cream rug.
Tatra bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi:	The he taught the recitation passage and analysis of One Fine Night to the gods of the Thirty-Three:

134.4 - (deva does have verse memorized, which he recites)

“Atītaṃ nānvāgameyya,	“(The) Past, (one) should-not-chase.
Nap-paṭi-kaṅkhe an-āgataṃ;	Nor-have-expectations [for time] not-arrived (yet).
Yad-atītaṃ pahīnaṃ taṃ,	That-past (has been) left-behind.
appattañca an-āgataṃ.	Un-attained (is the) not-yet-arrived [future].
Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.
Ajjeva kiccam-ātappaṃ,	Today, (in one’s)-duties-(one should)-ardently-strive.
ko jaññā maraṇaṃ suve;	who knows? death tomorrow?
Na hi no saṅgaraṃ tena,	** indeed no bargain can-be-made
Mahā-senena maccunā.	(with the) great-army (of) death.
Evaṃ-vihāriṃ ātāpiṃ,	Thus-dwelling ardently,
Ahorattam-atanditaṃ;	Day-and-night,-relentlessly,
Taṃ ve bhadd-eka-ratto-ti,	that indeed (is) {one}-auspicious-night,
santo ācikkhate muni.	(the) peaceful ******** sage {declared}.

134.5 - (deva tells monk to memorize verse, recitation passage, and analysis)

Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā.	That’s how I remember the verses of One Fine Night.
Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;	Learn the recitation passage and analysis of One Fine Night, monk,
pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;	memorize it,
dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.	and remember it.
Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.	It is beneficial and relates to the fundamentals of the spiritual life.”
Idamavoca candano devaputto.	That’s what the god Candana said
Idaṃ vatvā tatthevantaradhāyi.	before vanishing right there.
Atha kho āyasmā lomasakaṅgiyo tassā rattiyā accayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi.	Then Lomasakaṅgiya set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī.
Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā lomasakaṅgiyo bhagavantaṃ etadavoca:	Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, sat down to one side, and told him what had happened. Then he added:
Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā.
Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;
dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.
Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti.
Idamavoca, bhante, so devaputto.
Idaṃ vatvā tatthevantaradhāyi.

134.6 - (monk reports back to Buddha and asks for passage and analysis)

Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.	“Sir, please teach me the recitation passage and analysis of One Fine night.”
“Jānāsi pana tvaṃ, bhikkhu, taṃ devaputtan”ti?	“But monk, do you know that god?”
“Na kho ahaṃ, bhante, jānāmi taṃ devaputtan”ti.	“I do not, sir.”
“Candano nāma so, bhikkhu, devaputto.	“That god was named Candana.
Candano, bhikkhu, devaputto aṭṭhiṃ katvā manasikatvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti.	Candana pays heed, pays attention, engages wholeheartedly, and lends an ear to the teaching.
Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	Well then, monk, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā lomasakaṅgiyo bhagavato paccassosi.	“Yes, sir,” Lomasakaṅgiya replied.
Bhagavā etadavoca:	The Buddha said this:

134.7 - (Buddha recites verse)

“Atītaṃ nānvāgameyya,	“(The) Past, (one) should-not-chase.
Nap-paṭi-kaṅkhe an-āgataṃ;	Nor-have-expectations [for time] not-arrived (yet).
Yad-atītaṃ pahīnaṃ taṃ,	That-past (has been) left-behind.
appattañca an-āgataṃ.	Un-attained (is the) not-yet-arrived [future].
Pacc-uppannañ-ca yo dhammaṃ,	[Presently]-arisen-** ** Dharmas,
Tattha tattha vi-passati;	[right]-there, [right]-there (he) lucidly-sees.
A-saṃhīraṃ a-saṃkuppaṃ,	Im-movable, un-shakeable,
Taṃ vidvā manubrūhaye.	That is how you develop the heart.
Ajjeva kiccam-ātappaṃ,	Today, (in one’s)-duties-(one should)-ardently-strive.
ko jaññā maraṇaṃ suve;	who knows? death tomorrow?
Na hi no saṅgaraṃ tena,	** indeed no bargain can-be-made
Mahā-senena maccunā.	(with the) great-army (of) death.
Evaṃ-vihāriṃ ātāpiṃ,	Thus-dwelling ardently,
Ahorattam-atanditaṃ;	Day-and-night,-relentlessly,
Taṃ ve bhadd-eka-ratto-ti,	that indeed (is) {one}-auspicious-night,
santo ācikkhate muni.	(the) peaceful ******** sage {declared}.

134.8 - (Buddha gives analysis)

Kathañca, bhikkhu, atītaṃ anvāgameti …

And how do you run back to the past? …”

(And the Buddha repeated the analysis as in {{_MN 131}}.)

pe …	…
evaṃ kho, bhikkhu, atītaṃ anvāgameti.
Kathañca, bhikkhu, atītaṃ nānvāgameti … pe …
evaṃ kho, bhikkhu, atītaṃ nānvāgameti.
Kathañca, bhikkhu, anāgataṃ paṭikaṅkhati … pe …
evaṃ kho, bhikkhu, anāgataṃ paṭikaṅkhati.
Kathañca, bhikkhu, anāgataṃ nappaṭikaṅkhati … pe …
evaṃ kho, bhikkhu, anāgataṃ nappaṭikaṅkhati.
Kathañca, bhikkhu, paccuppannesu dhammesu saṃhīrati … pe …
evaṃ kho, bhikkhu, paccuppannesu dhammesu saṃhīrati.
Kathañca, bhikkhu, paccuppannesu dhammesu na saṃhīrati … pe …
evaṃ kho, bhikkhu, paccuppannesu dhammesu na saṃhīrati.
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā lomasakaṅgiyo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Lomasakaṅgiya was happy with what the Buddha said.

135 – MN 135 Cūḷa-kamma-vibhaṅga: small [discourse on] karma analysis

	(derived from B. Sujato 2018/12)
Cūḷakammavibhaṅgasutta	The Shorter Analysis of karma
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane, anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

135.2 - (why do being experience good and bad results of karma [action]?)

“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā?	“What is the cause, Master Gotama, what is the reason why even among those who are human beings some are seen to be inferior and superior?
Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā;	For people are seen who are short-lived and long-lived,
dissanti bavhābādhā, dissanti appābādhā;	sickly and healthy,
dissanti dubbaṇṇā, dissanti vaṇṇavanto;	ugly and beautiful,
dissanti appesakkhā, dissanti mahesakkhā;	insignificant and illustrious,
dissanti appabhogā, dissanti mahābhogā;	poor and rich,
dissanti nīcakulīnā, dissanti uccākulīnā;	from low and eminent families,
dissanti duppaññā, dissanti paññavanto.	witless and wise.
Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā”ti?	What is the reason why even among those who are human beings some are seen to be inferior and superior?”

135.3 - (answer: STED kamma-s-saka)

“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.	“Student, sentient beings are the owners of their karma and heir to their karma. karma are their womb, their relative, and their refuge.
Kammaṃ satte vibhajati yadidaṃ—	It is karma that divide beings into
hīnappaṇītatāyā”ti.	inferior and superior.”
“Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi.	“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details.
Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti.	Master Gotama, please teach me this matter in detail so I can understand the meaning.”

135.4 - (Buddha gives commentary on STED kamma-s-saka)

“Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, student, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.	“Yes, sir,” replied Subha.
Bhagavā etadavoca:	The Buddha said this:

135.4.1 - (Karmic result of killing → short lifespan)

“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.	“Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appāyuko hoti.	If they’re not reborn in a place of loss, but return to the human realm, then wherever they’re reborn they’re short-lived.
Appāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—	For killing living creatures is the path leading to a short lifespan.
pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. (1)
Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	But take some woman or man who 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.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dīghāyuko hoti.	If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived.
Dīghāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—	For not killing living creatures is the path leading to a long lifespan.
pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. (1)

135.4.2 - (Karmic result of habitually hurting → sickly health)

Idha, māṇava, ekacco itthī vā puriso vā sattānaṃ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.	Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati bavhābādho hoti.	or if they return to the human realm, they’re sickly …
Bavhābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
sattānaṃ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. (2)
Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.	But take some woman or man who does not habitually hurt living creatures with a fist, stone, rod, or sword.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appābādho hoti.	or if they return to the human realm, they’re healthy …
Appābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. (2)

135.4.3 - (Karmic result of being irritable and foul tempered → ugly)

Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo.	Take some woman or man who is irritable and bad-tempered.
Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.	Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.	or if they return to the human realm, they’re ugly …
Dubbaṇṇasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
kodhano hoti upāyāsabahulo;
appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. (3)
Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo;	But take some woman or man who isn’t irritable and bad-tempered.
bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.	Even when heavily criticized, they don’t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati pāsādiko hoti.	or if they return to the human realm, they’re lovely …
Pāsādikasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
akkodhano hoti anupāyāsabahulo;
bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. (3)

135.4.4 - (Karmic result of envy → insignificant)

Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti;	Take some woman or man who is envious.
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.	They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appesakkho hoti.	or if they return to the human realm, they’re insignificant …
Appesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
issāmanako hoti;
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. (4)
Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti;	But take some woman or man who is not envious …
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahesakkho hoti.	or if they return to the human realm, they’re illustrious …
Mahesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
anissāmanako hoti;
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. (4)

135.4.5 - (Karmic result of giving to ascetics and brahmins → wealth)

Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appabhogo hoti.	or if they return to the human realm, they’re poor …
Appabhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. (5)
Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	But take some woman or man who does give to ascetics or brahmins …
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahābhogo hoti.	or if they return to the human realm, they’re rich …
Mahābhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. (5)

135.4.6 - (Karmic result of being obstinate or vain → low social status)

Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—	Take some woman or man who is obstinate and vain.
abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti.	They don’t bow to those they should bow to. They don’t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati nīcakulīno hoti.	or if they return to the human realm, they’re reborn in a low class family …
Nīcakulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
thaddho hoti atimānī;
abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti. (6)
Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī;	But take some woman or man who is not obstinate and vain …
abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti.
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati uccākulīno hoti.	or if they return to the human realm, they’re reborn in an eminent family …
Uccākulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
atthaddho hoti anatimānī;
abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. (6)

135.4.7 - (Karmic result of asking the wise about skillful and unskillful → wisdom and intelligence)

Idha, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti:	Take some woman or man who doesn’t approach an ascetic or brahmin to ask:
‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ;	‘Sir, what is skillful and what is unskillful?
kiṃ sāvajjaṃ, kiṃ anavajjaṃ;	What is blameworthy and what is blameless?
kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ;	What should be cultivated and what should not be cultivated?
kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti?	What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Because of undertaking such karma, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati duppañño hoti.	or if they return to the human realm, they’re witless …
Duppaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—
samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti:
‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ;
kiṃ sāvajjaṃ, kiṃ anavajjaṃ;
kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ;
kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? (7)
Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti:	But take some woman or man who does approach an ascetic or brahmin to ask:
‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ;	‘Sir, what is skillful and what is unskillful?
kiṃ sāvajjaṃ, kiṃ anavajjaṃ;	What is blameworthy and what is blameless?
kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ;	What should be cultivated and what should not be cultivated?
kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti?	What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Because of undertaking such karma, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahāpañño hoti.	If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise.
Mahāpaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ—	For asking questions of ascetics or brahmins is the path leading to wisdom.
samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti:
‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ;
kiṃ sāvajjaṃ, kiṃ anavajjaṃ;
kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ;
kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? (7)

135.10 - (conclusion)

Iti kho, māṇava, appāyukasaṃvattanikā paṭipadā appāyukattaṃ upaneti, dīghāyukasaṃvattanikā paṭipadā dīghāyukattaṃ upaneti;	So it is the way people live that makes them how they are, whether short-lived or long lived,
bavhābādhasaṃvattanikā paṭipadā bavhābādhattaṃ upaneti, appābādhasaṃvattanikā paṭipadā appābādhattaṃ upaneti;	sickly or healthy,
dubbaṇṇasaṃvattanikā paṭipadā dubbaṇṇattaṃ upaneti, pāsādikasaṃvattanikā paṭipadā pāsādikattaṃ upaneti;	ugly or lovely,
appesakkhasaṃvattanikā paṭipadā appesakkhattaṃ upaneti, mahesakkhasaṃvattanikā paṭipadā mahesakkhattaṃ upaneti;	insignificant or illustrious,
appabhogasaṃvattanikā paṭipadā appabhogattaṃ upaneti, mahābhogasaṃvattanikā paṭipadā mahābhogattaṃ upaneti;	poor or rich,
nīcakulīnasaṃvattanikā paṭipadā nīcakulīnattaṃ upaneti, uccākulīnasaṃvattanikā paṭipadā uccākulīnattaṃ upaneti;	in a low class or eminent family,
duppaññasaṃvattanikā paṭipadā duppaññattaṃ upaneti, mahāpaññasaṃvattanikā paṭipadā mahāpaññattaṃ upaneti.	or witless or wise.
Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.	Sentient beings are the owners of their karma and heir to their karma. karma are their womb, their relative, and their refuge.
Kammaṃ satte vibhajati yadidaṃ—	It is karma that divide beings into
hīnappaṇītatāyā”ti.	inferior and superior.”
Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca:	When he had spoken, Subha said to him:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

136 – MN 136 Mahā-kamma-vibhaṅga: big [discourse on] – karma – analysis

	(derived from B. Sujato 2018/12)
Mahākammavibhaṅgasutta	The Longer Analysis of karma
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṃ viharati.	Now at that time Venerable Samiddhi was staying in a wilderness hut.
Atha kho potaliputto paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṃ sammodi.	Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho potaliputto paribbājako āyasmantaṃ samiddhiṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to him:
“sammukhā metaṃ, āvuso samiddhi, samaṇassa gotamassa sutaṃ, sammukhā paṭiggahitaṃ:	“Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama:
‘moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva saccan’ti.	‘karma by way of body and speech are done in vain. Only mental karma are real.’
Atthi ca sā samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī”ti?	And: ‘There is such an attainment where the one who enters it does not feel anything at all.’”
“Mā hevaṃ, āvuso potaliputta, avaca; mā hevaṃ, āvuso potaliputta, avaca; mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ. Na hi bhagavā evaṃ vadeyya:	“Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this.
‘moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva saccan’ti.
‘Atthi ca kho sā, āvuso, samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī’”ti.	But, reverend, there is such an attainment where the one who enters it does not feel anything at all.”
“Kīvaciraṃ pabbajitosi, āvuso samiddhī”ti?	“Reverend Samiddhi, how long has it been since you went forth?”
“Na ciraṃ, āvuso, tīṇi vassānī”ti.	“Not long, reverend: three years.”
“Ettha dāni mayaṃ there bhikkhū kiṃ vakkhāma, yatra hi nāma evaṃnavo bhikkhu satthāraṃ parirakkhitabbaṃ maññissati.	“Well now, what are we to say to the senior monks, when even such a junior monk imagines their Teacher needs defending?
Sañcetanikaṃ, āvuso samiddhi, kammaṃ katvā kāyena vācāya manasā kiṃ so vediyatī”ti?	After doing an intentional karma by way of body, speech, or mind, reverend, what does one feel?”
“Sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhaṃ so vediyatī”ti.	“After doing an intentional karma by way of body, speech, or mind, reverend, one feels suffering.”
Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṃ neva abhinandi nappaṭikkosi;	Then, neither approving nor dismissing Samiddhi’s statement, Potaliputta
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.	got up from his seat and left.
Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Soon after he had left, Venerable Samiddhi went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side,
Ekamantaṃ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ āyasmato ānandassa ārocesi.	and informed Ānanda of all they had discussed.
Evaṃ vutte, āyasmā ānando āyasmantaṃ samiddhiṃ etadavoca:	When he had spoken, Ānanda said to him:
“atthi kho idaṃ, āvuso samiddhi, kathāpābhataṃ bhagavantaṃ dassanāya.	“Reverend Samiddhi, we should see the Buddha about this matter.
Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma.	Come, let’s go to the Buddha and inform him about this.
Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.	“Yes, reverend,” Samiddhi replied.
Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then Ānanda and Samiddhi went up to the Buddha, bowed, sat down to one side,
Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.	and told him what had happened.
Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca:	When they had spoken, the Buddha said to Ānanda:
“dassanampi kho ahaṃ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṃ kathāsallāpaṃ?	“I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion?
Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṃsena byākato”ti.	The wanderer Potaliputta’s question should have been answered after analyzing it, but this foolish person answered with a generalization.”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:	When he said this, Venerable Udāyī said to him:
“sace pana, bhante, āyasmatā samiddhinā idaṃ sandhāya bhāsitaṃ—	“But perhaps, sir, Venerable Samiddhi spoke in reference to the statement:
yaṃ kiñci vedayitaṃ taṃ dukkhasmin”ti.	‘Suffering includes whatever is felt.’”

136.2 - (Buddha explains how monk should have answered question)

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“passasi no tvaṃ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṃ?	“See how this foolish person Udāyī comes up with an idea?
Aññāsiṃ kho ahaṃ, ānanda:	I knew that
‘idānevāyaṃ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti.	he was going to come up with such an irrational idea.
Ādiṃyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā.	Right from the start Potaliputta asked about the three feelings.
Sacāyaṃ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya:	Suppose the foolish person Samiddhi had answered the wanderer Potaliputta’s question like this:
‘sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā sukhavedanīyaṃ sukhaṃ so vedayati;	‘After doing an intentional karma to be experienced as pleasant by way of body, speech, or mind, one feels pleasure.
sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhavedanīyaṃ dukkhaṃ so vedayati;	After doing an intentional karma to be experienced as painful by way of body, speech, or mind, one feels pain.
sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatī’ti.	After doing an intentional karma to be experienced as neutral by way of body, speech, or mind, one feels neutral.’
Evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya.	Answering in this way, Samiddhi would have rightly answered Potaliputta.

136.2.2 - (Buddha calls non-buddhist understanding of karma foolish and incompetent )

Api ca, ānanda, ke ca aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṃ jānissanti?	Still, who are those foolish and incompetent wanderers who follow other paths to understand the Realized One’s great analysis of karma?
Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṃ vibhajantassā”ti.	Ānanda, if only you would all listen to the Realized One’s explanation of the great analysis of karma.”

136.3 - (Great Karma Analysis – There are 4 types of people in world)

“Etassa, bhagavā, kālo, etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā mahākammavibhaṅgaṃ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha explain the great analysis of karma. The monks will listen and remember it.”
“Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:
“Cattārome, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.	“Ānanda, these four people are found in the world.
Katame cattāro?	What four?
Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.	Some person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (1)	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.	But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. (2)	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.	But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. (3)	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.	But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.
So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. (4)	When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

136.3.1 - (Does evil → goes to hell: ascetic wrongly assumes absolute rule)

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati—	Now, 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 it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person
idha pāṇātipātiṃ adinnādāyiṃ kāmesumicchācāriṃ musāvādiṃ pisuṇavācaṃ pharusavācaṃ samphappalāpiṃ abhijjhāluṃ byāpannacittaṃ micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.	here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the underworld, hell.
So evamāha:	They say:
‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko.	‘It seems that there is such a thing as bad karma, and the result of bad conduct.
Amāhaṃ puggalaṃ addasaṃ idha pāṇātipātiṃ adinnādāyiṃ … pe … micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti.	For I saw a person here who killed living creatures … and had wrong view. And when their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.’
So evamāha:	They say:
‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell.
Ye evaṃ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.	Those who know this are right. Those who know something else are wrong.’
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti. (1)	And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are stupid.’

136.3.2 - (Does evil → goes to heaven: ascetic wrongly assumes absolute rule)

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati—	But some other 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 it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person
idha pāṇātipātiṃ adinnādāyiṃ … pe … micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.	here who killed living creatures … and had wrong view. And they see that that person is reborn in a heavenly realm.
So evamāha:	They say:
‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko.	‘It seems that there is no such thing as bad karma, and the result of bad conduct.
Amāhaṃ puggalaṃ addasaṃ—idha pāṇātipātiṃ adinnādāyiṃ … pe … micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti.	For I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm.’
So evamāha:	They say:
‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm.
Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.	Those who know this are right. Those who know something else are wrong.’
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti. (2)	And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are stupid.’

136.3.3 - (Does good → goes to heaven: ascetic wrongly assumes absolute rule)

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati—	Take some ascetic or brahmin who with clairvoyance sees a person
idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ kāmesumicchācārā paṭivirataṃ musāvādā paṭivirataṃ pisuṇāya vācāya paṭivirataṃ pharusāya vācāya paṭivirataṃ samphappalāpā paṭivirataṃ anabhijjhāluṃ abyāpannacittaṃ sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.	here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm.
So evamāha:	They say:
‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko.	‘It seems that there is such a thing as good karma, and the result of good conduct.
Amāhaṃ puggalaṃ addasaṃ—idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ … pe … sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti.	For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm.’
So evamāha:	They say:
‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm.
Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.	Those who know this are right. Those who know something else are wrong.’
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti. (3)	And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are stupid.’

136.3.4 - (Does good → goes to hell: ascetic wrongly assumes absolute rule)

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati—idha pāṇātipātā paṭivirataṃ … pe … sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.	Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in hell.
So evamāha:	They say:
‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ—	‘It seems that there is no such thing as good karma, and the result of good conduct. For I have seen a person
idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ … pe … sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti.	here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in hell.’
So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell.
Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.	Those who know this are right. Those who know something else are wrong.’
Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti. (4)	And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are stupid.’

136.5 - (Buddha analyzes flaws of 4 cases)

136.5.1 - (Buddha analyzes case 1 flaw)

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha:

In this case, when an ascetic or brahmin says this:

136.5.1.1 - (there is bad karma and result of bad karma )

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi;	‘It seems that there is such a thing as bad karma, and the result of bad conduct,’ I grant them that.
yampi so evamāha:	And when they say:

136.5.1.2 - (doing evil and wrong view → reborn in hell )

‘amāhaṃ puggalaṃ addasaṃ—idha pāṇātipātiṃ adinnādāyiṃ … pe … micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti idampissa anujānāmi;	‘I have seen a person here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that.
yañca kho so evamāha:	But when they say:

136.5.1.3 - (everyone who does evil → reborn in hell: wrong)

‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti idamassa nānujānāmi;	‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that.
yampi so evamāha:	And when they say:

136.5.1.4 - (those who agree with me are right, everyone else is wrong)

‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;

‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that.

136.5.1.5 - (stubbornly insist this is the only truth, all other ideas are stupid)

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.	And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are stupid,’ I also don’t grant them that.
Taṃ kissa hetu?	Why is that?
Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti. (1)	Because the Realized One’s knowledge of the great analysis of karma is otherwise.

136.5.2 - (Buddha analyzes case 2 flaw)

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha:	In this case, when an ascetic or brahmin says this:
‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi;	‘It seems that there is no such thing as bad karma, and the result of bad conduct,’ I don’t grant them that.
yañca kho so evamāha:	But when they say:
‘amāhaṃ puggalaṃ addasaṃ—idha pāṇātipātiṃ adinnādāyiṃ … pe … micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti idamassa anujānāmi;	‘I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.
yañca kho so evamāha:	But when they say:
‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti idamassa nānujānāmi;	‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. …
yampi so evamāha:
‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;
yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.
Taṃ kissa hetu?
Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti. (2)	Because the Realized One’s knowledge of the great analysis of karma is otherwise.

136.5.3 - (Buddha analyzes case 3 flaw)

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha:	In this case, when an ascetic or brahmin says this:
‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi;	‘It seems that there is such a thing as good karma, and the result of good conduct,’ I grant them that.
yampi so evamāha:	And when they say:
‘amāhaṃ puggalaṃ addasaṃ—idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ … pe … sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti idampissa anujānāmi;	‘I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.
yañca kho so evamāha:	But when they say:
‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti idamassa nānujānāmi;	‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. …
yampi so evamāha:
‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;
yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.
Taṃ kissa hetu?
Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti. (3)	Because the Realized One’s knowledge of the great analysis of karma is otherwise.

136.5.4 - (Buddha analyzes case 4 flaw)

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha:	In this case, when an ascetic or brahmin says this:
‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi;	‘It seems that there is no such thing as good karma, and the result of good conduct,’ I don’t grant them that.
yañca kho so evamāha:	But when they say:
‘amāhaṃ puggalaṃ addasaṃ—idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ … pe … sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti idamassa anujānāmi;	‘I have seen a person here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that.
yañca kho so evamāha:	But when they say:
‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti idamassa nānujānāmi;	‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that.
yañca kho so evamāha: ‘ye evaṃ jānanti te sammā jānanti;	But when they say: ‘Those who know this are right.
ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;	Those who know something else are wrong,’ I also don’t grant them that.
yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.	And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are stupid,’ I also don’t grant them that.
Taṃ kissa hetu?	Why is that?
Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti. (4)	Because the Realized One’s knowledge of the great analysis of karma is otherwise.

136.8 - (Buddha gives correct explanation of 4 cases)

136.8.1 - (Doing evil → going to hell ∴ must have done bad karma action in past)

Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,	Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.	They must have done a bad karma to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.
Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti … pe … micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye. (1)	But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.

136.8.2 - (Doing evil → going to heaven ∴ must have done good karma action in past)

Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī adinnādāyī … pe … micchādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,	Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm.
pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.	They must have done a good karma to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.
Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti … pe … micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye. (2)	But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.

136.8.3 - (Doing good → going to heaven ∴ must have done good karma action in past)

Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,	Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm.
pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.	They must have done a good karma to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.
Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti … pe … sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye. (3)	But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.

136.8.4 - (Doing good → going to hell ∴ must have done bad karma action in past)

Tatrānanda, yvāyaṃ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,	Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in hell.
pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.	They must have done a bad karma to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.
Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti … pe … sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye. (4)	But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.

136.10 - (conclusion)

Iti kho, ānanda, atthi kammaṃ abhabbaṃ abhabbābhāsaṃ, atthi kammaṃ abhabbaṃ bhabbābhāsaṃ, atthi kammaṃ bhabbañceva bhabbābhāsañca, atthi kammaṃ bhabbaṃ abhabbābhāsan”ti.	So, Ānanda, there are karma that are ineffective and appear ineffective. There are karma that are ineffective but appear effective. There are karma that are effective and appear effective. And there are karma that are effective but appear ineffective.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

137 – MN 137 Saḷ-āyatana-vibhaṅga: six sense fields analysis

(2022 {{++sp-fluent}} translation by {{++b-frn}})

Saḷ-āyatana-vibhaṅga-sutta	The Analysis of the Six Sense Fields
Evaṁ me sutaṁ—	So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks,
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

137.1 – (six sense fields + dependently arisen effects)

“saḷāyatanavibhaṅgaṁ vo, bhikkhave, desessāmi.	“monks, I shall teach you the analysis of the six sense fields.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṁsa sattapadā veditabbā, tatra idaṁ nissāya idaṁ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti— Variant: yoggācariyānaṁ → yogācariyānaṁ (mr)	“‘The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The eighteen mental explorations should be understood. The thirty-six positions of sentient beings should be understood. Therein, relying on this, give up that. The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group. Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’
ayamuddeso saḷāyatanavibhaṅgassa.	This is the recitation passage for the analysis of the six sense fields.

137.1.1 – (6 internal bases)

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—	‘The six interior sense fields should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
‘Cakkhāyatanaṁ sotāyatanaṁ ghānāyatanaṁ jivhāyatanaṁ kāyāyatanaṁ manāyatanaṁ—	There are the sense fields of the eye, ear, nose, tongue, body, and mind.
cha ajjhattikāni āyatanāni veditabbānī’ti—	‘The six interior sense fields should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.1.2 – (6 external bases)

‘Cha bāhirāni āyatanāni veditabbānī’ti—	‘The six exterior sense fields should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
‘Rūpāyatanaṁ saddāyatanaṁ gandhāyatanaṁ rasāyatanaṁ phoṭṭhabbāyatanaṁ dhammāyatanaṁ—	There are the sense fields of forms, sounds, smells, tastes, touches, and [raw mental input] dharmas.
cha bāhirāni āyatanāni veditabbānī’ti—	‘The six exterior sense fields should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.1.3 – (6 classes of consciousness)

‘Cha viññāṇakāyā veditabbā’ti—	‘The six classes of consciousness should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
‘Cakkhuviññāṇaṁ sotaviññāṇaṁ ghānaviññāṇaṁ jivhāviññāṇaṁ kāyaviññāṇaṁ manoviññāṇaṁ—	There are eye, ear, nose, tongue, body, and mind consciousness.
cha viññāṇakāyā veditabbā’ti—	‘The six classes of consciousness should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.1.4 – (6 classes of contact)

‘Cha phassakāyā veditabbā’ti—	‘The six classes of contact should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso—	There is contact through the eye, ear, nose, tongue, body, and mind.
cha phassakāyā veditabbā’ti—	‘The six classes of contact should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.2 – (18 mental vicāra/explorations = 6 x [so-manassa + do-manassa + upekkha])

‘Aṭṭhārasa manopavicārā veditabbā’ti—

‘The eighteen mental explorations should be understood.’

[Mental exploration is the process of evaluating thoughts ^{(with vitakka and vicāra)}. In the householder case, these usually involve craving, delusion, profliferation. In the renunciate case, this is the mental talk of first jhāna remaining fixed on the Dharma.]

iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
‘Cakkhunā rūpaṁ disvā somanassaṭṭhānīyaṁ rūpaṁ upavicarati, domanassaṭṭhānīyaṁ rūpaṁ upavicarati, upekkhāṭṭhānīyaṁ rūpaṁ upavicarati.	Seeing a form with the eye, one explores a form that’s a basis for mental-joy or mental-distress or equanimous-observation.
Sotena saddaṁ sutvā …pe…	Hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṁ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …	Feeling a touch with the body …
manasā dhammaṁ viññāya somanassaṭṭhānīyaṁ dhammaṁ upavicarati, domanassaṭṭhānīyaṁ dhammaṁ upavicarati, upekkhāṭṭhānīyaṁ dhammaṁ upavicarati.	Becoming conscious of a [mental input] dharma with the mind, one explores a dharma that’s a basis for mental-joy or mental-distress or equanimous-observation.
Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti—	So there are six explorations with mental-joy, six explorations with mental-distress, and six explorations with equanimous-observation. ‘The eighteen mental explorations should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.3 – (36 positions of sentient beings = 18 x [householder + renunciate])

‘Chattiṁsa sattapadā veditabbā’ti—	‘The thirty-six positions of sentient beings should be understood.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā. Variant: gehasitāni → gehassitāni (?)	There are six kinds of householder mental-joy and six kinds of renunciate mental-joy. There are six kinds of householder mental-distress and six kinds of renunciate mental-distress. There are six kinds of householder equanimous-observation and six kinds of renunciate equanimous-observation.

137.3.1 – (6 kinds of householder mental-joy)

Tattha katamāni cha gehasitāni somanassāni?	And in this context what are the six kinds of householder mental-joy?
Cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ paṭilābhaṁ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati somanassaṁ.	There are forms known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-joy arises when you regard it as a gain to obtain such forms, or when you recollect forms you formerly obtained that have passed, ceased, and perished.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.	Such mental-joy is called householder mental-joy.
Sotaviññeyyānaṁ saddānaṁ …	There are sounds known by the ear …
ghānaviññeyyānaṁ gandhānaṁ …	Smells known by the nose …
jivhāviññeyyānaṁ rasānaṁ …	Tastes known by the tongue …
kāyaviññeyyānaṁ phoṭṭhabbānaṁ …	Touches known by the body …
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ …pe… somanassaṁ.	[raw mental input] dharmas known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-joy arises when you regard it as a gain to obtain such [raw mental input] dharmas, or when you recollect [raw mental input] dharmas you formerly obtained that have passed, ceased, and perished.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati gehasitaṁ somanassaṁ.	Such mental-joy is called householder mental-joy.
Imāni cha gehasitāni somanassāni.	These are the six kinds of householder mental-joy.

137.3.2 – (6 kinds of renunciate mental-joy = pīti of 7sb and 4 jhānas)

Tattha katamāni cha nekkhammasitāni somanassāni?

And in this context what are the six kinds of renunciate mental-joy?

[These 6 kind of mental joy are the rapture awakening factor that predominates first jhāna, the mental joy of understanding and seeing beauty in the Dharma.]

Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.	When you’ve understood the impermanence of forms—their perishing, fading away, and cessation—mental-joy arises as you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.	Such mental-joy is called renunciate mental-joy.
Saddānaṁ tveva …	When you’ve understood the impermanence of sounds …
gandhānaṁ tveva …	smells …
rasānaṁ tveva …	tastes …
phoṭṭhabbānaṁ tveva …	touches …
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ.	[raw mental input] dharmas—their perishing, fading away, and cessation—mental-joy arises as you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable.
Yaṁ evarūpaṁ somanassaṁ idaṁ vuccati nekkhammasitaṁ somanassaṁ.	Such mental-joy is called renunciate mental-joy.
Imāni cha nekkhammasitāni somanassāni.	These are the six kinds of renunciate mental-joy.

137.3.3 – (6 kinds of householder mental-distress: This is what 4th jhāna formula references)

Tattha katamāni cha gehasitāni domanassāni?	And in this context what are the six kinds of householder mental-distress?
Cakkhuviññeyyānaṁ rūpānaṁ …	There are forms known by the eye that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-distress arises when you regard it as a loss to lose such forms, or when you recollect forms you formerly lost that have passed, ceased, and perished.
pe…	Such mental-distress is called householder mental-distress.
sotaviññeyyānaṁ saddānaṁ …	There are sounds known by the ear …
ghānaviññeyyānaṁ gandhānaṁ …	There are smells known by the nose …
jivhāviññeyyānaṁ rasānaṁ …	There are tastes known by the tongue …
kāyaviññeyyānaṁ phoṭṭhabbānaṁ …	There are touches known by the body …
manoviññeyyānaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ manoramānaṁ lokāmisapaṭisaṁyuttānaṁ appaṭilābhaṁ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṁ atītaṁ niruddhaṁ vipariṇataṁ samanussarato uppajjati domanassaṁ.	There are [raw mental input] dharmas known by the mind that are likable, desirable, agreeable, pleasing, connected with the world’s material delights. mental-distress arises when you regard it as a loss to lose such [raw mental input] dharmas, or when you recollect [raw mental input] dharmas you formerly lost that have passed, ceased, and perished.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati gehasitaṁ domanassaṁ.	Such mental-distress is called householder mental-distress.
Imāni cha gehasitāni domanassāni.	These are the six kinds of householder mental-distress.

137.3.4 – (6 kinds of renunciate mental-distress)

“Tattha katamāni cha nekkhammasitāni domanassāni?	And in this context what are the six kinds of renunciate mental-distress?
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:	When you’ve understood the impermanence of forms—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ. Variant: kudāssu → kudassu (bj); kadāssu (sya-all, km, pts1ed)	‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, mental-distress arises because of the yearning.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.	Such mental-distress is called renunciate mental-distress.
Saddānaṁ tveva …pe…	When you’ve understood the impermanence of sounds …
gandhānaṁ tveva …	smells …
rasānaṁ tveva …	tastes …
phoṭṭhabbānaṁ tveva …	touches …
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti:	[raw mental input] dharmas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations:
‘kudāssu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihapaccayā domanassaṁ.	‘Oh, when will I enter and remain in the same dimension that the noble ones enter and remain in today?’ When you give rise to yearning for the supreme liberations like this, mental-distress arises because of the yearning.
Yaṁ evarūpaṁ domanassaṁ idaṁ vuccati nekkhammasitaṁ domanassaṁ.	Such mental-distress is called renunciate mental-distress.
Imāni cha nekkhammasitāni domanassāni.	These are the six kinds of renunciate mental-distress.

137.3.5 – (6 kinds of householder equanimous-observation)

Tattha katamā cha gehasitā upekkhā?	And in this context what are the six kinds of householder equanimous-observation?
Cakkhunā rūpaṁ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Variant: bālassa mūḷhassa → mūḷhassa mandassa (mr) | sā → sāyaṁ (mr)	When seeing a form with the eye, equanimous-observation arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Yā evarūpā upekkhā, rūpaṁ sā nātivattati.	Such equanimous-observation does not transcend the form.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.	That’s why it’s called householder equanimous-observation.
Sotena saddaṁ sutvā …	When hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …	When smelling an odor with the nose …
jivhāya rasaṁ sāyitvā …	When tasting a flavor with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …	When feeling a touch with the body …
manasā dhammaṁ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa.	When knowing a [raw mental input] dharma with the mind, equanimous-observation arises for the uneducated ordinary person—a foolish ordinary person who has not overcome their limitations and the results of deeds, and is blind to the drawbacks.
Yā evarūpā upekkhā, dhammaṁ sā nātivattati.	Such equanimous-observation does not transcend the [raw mental input] dharma.
Tasmā sā upekkhā ‘gehasitā’ti vuccati.	That’s why it’s called householder equanimous-observation.
Imā cha gehasitā upekkhā.	These are the six kinds of householder equanimous-observation.

137.3.6 – (6 kinds of renunciate equanimous-observation: is what’s in 3rd and 4th jhāna, mind connected to 5 sense fields!)

Tattha katamā cha nekkhammasitā upekkhā?	And in this context what are the six kinds of renunciate equanimous-observation?
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.	When you’ve understood the impermanence of forms—their perishing, fading away, and cessation—equanimous-observation arises as you truly understand through right understanding that both formerly and now all those forms are impermanent, suffering, and perishable.
Yā evarūpā upekkhā, rūpaṁ sā ativattati.	Such equanimous-observation transcends the form.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.	That’s why it’s called renunciate equanimous-observation.
Saddānaṁ tveva …	When you’ve understood the impermanence of sounds …
gandhānaṁ tveva …	smells …
rasānaṁ tveva …	tastes …
phoṭṭhabbānaṁ tveva …	touches …
dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā.	[raw mental input] dharmas—their perishing, fading away, and cessation—equanimous-observation arises as you truly understand through right understanding that both formerly and now all those [raw mental input] dharmas are impermanent, suffering, and perishable.
Yā evarūpā upekkhā, dhammaṁ sā ativattati.	Such equanimous-observation transcends the [raw mental input] dharma.
Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati.	That’s why it’s called renunciate equanimous-observation.
Imā cha nekkhammasitā upekkhā.	These are the six kinds of renunciate equanimous-observation.
‘Chattiṁsa sattapadā veditabbā’ti—	‘The thirty-six positions of sentient beings should be understood.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.4 – (rely on something superior to give up something inferior)

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—	‘Therein, relying on this, give up that.’
iti kho panetaṁ vuttaṁ; Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?

137.4.1 – (rely on renunciate mental-joy to give up householder mental-joy)

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha.	Therein, by relying and depending on the six kinds of renunciate mental-joy, give up and go beyond the six kinds of householder mental-joy.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

137.4.2 – (rely on renunciate mental-distress to give up householder mental-distress)

Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha.	Therein, by relying on the six kinds of renunciate mental-distress, give up the six kinds of householder mental-distress.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

137.4.3 – (rely on renunciate equanimous-observation to give up householder equanimous-observation)

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma, yā cha gehasitā upekkhā tā pajahatha tā samatikkamatha.	Therein, by relying on the six kinds of renunciate equanimous-observation, give up the six kinds of householder equanimous-observation.
Evametāsaṁ pahānaṁ hoti, evametāsaṁ samatikkamo hoti.	That’s how they are given up.

137.4.4 – (rely on renunciate mental-joy to give up renunciate mental-distress: use first two jhānas to give up renunciate mental-distress)

Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha.	Therein, by relying on the six kinds of renunciate mental-joy, give up the six kinds of renunciate mental-distress.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

[In other words, rely on the rapture awakening factor of first jhāna to give up renunciate mental-distress.]

137.4.5 – (rely on renunciate equanimous-observation to give up renunciate mental-joy: use 4th and 3rd jhāna to give up 1st and 2nd jhāna)

Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha.	Therein, by relying on the six kinds of renunciate equanimous-observation, give up the six kinds of renunciate mental-joy.
Evametesaṁ pahānaṁ hoti, evametesaṁ samatikkamo hoti.	That’s how they are given up.

[In other words, rely on the superior physical pleasure of 3rd jhāna and the equanimous-observation of fourth jhāna to give up the less refined mental-joy of rapture from the first two jhānas.]

137.5 – (two kinds of upekkha equanimous-observation)

Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā.

There is equanimous-observation that is diversified, based on diversity, and equanimous-observation that is unified, based on unity.

137.5.1 - (upekkha based on diversity/nanatta are 3rd and 4th jhāna)

Katamā ca, bhikkhave, upekkhā nānattā nānattasitā?	And what is equanimous-observation based on diversity?
Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu—	There is equanimous-observation towards forms, sounds, smells, tastes, and touches.
ayaṁ, bhikkhave, upekkhā nānattā nānattasitā.	This is equanimous-observation based on diversity.

[Diversity (nanatta) of 5 sense fields connected to the mind is what’s abandoned when one enters dimension of infinite space. This also means that those 5 bodily senses are active in the four jhānas.]

137.5.2 - (upekkha based on unity/ekatta are 4 a-rūpa attainments)

Katamā ca, bhikkhave, upekkhā ekattā ekattasitā?	And what is equanimous-observation based on unity?
Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā—	There is equanimous-observation based on the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception.
ayaṁ, bhikkhave, upekkhā ekattā ekattasitā.	This is equanimous-observation based on unity.

137.4.6 – (rely on upekkha of formless to give up upekkha of fourth jhāna)

Tatra, bhikkhave, yāyaṁ upekkhā ekattā ekattasitā taṁ nissāya taṁ āgamma yāyaṁ upekkhā nānattā nānattasitā taṁ pajahatha, taṁ samatikkamatha.	Therein, relying on equanimous-observation based on unity, give up equanimous-observation based on diversity.
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.	That’s how it is given up.

137.4.7 – (rely on non-identification to give up upekkha of formless)

Atammayataṁ, bhikkhave, nissāya atammayataṁ āgamma yāyaṁ upekkhā ekattā ekattasitā taṁ pajahatha, taṁ samatikkamatha.	Relying on non-identification, give up equanimous-observation based on unity.
Evametissā pahānaṁ hoti, evametissā samatikkamo hoti.	That’s how it is given up.

(end of rely and give up sequence)

‘Tatra idaṁ nissāya idaṁ pajahathā’ti—	‘Therein, relying on this, give up that.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.7 - (The teacher -buddha- uses 3 types of sati, to illustrate upekkha reaction)

‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—	‘The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group.’
iti kho panetaṁ vuttaṁ;	That’s what I said,
kiñcetaṁ paṭicca vuttaṁ?	but why did I say it?

137.7.1 – (bad disciples)

Idha, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:	The first case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.	‘This is for your welfare. This is for your mental-joy.’
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ 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.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.	In this case the Realized One is not displeased, he does not feel displeasure. He remains unaffected, mindful [of Dharma] and lucidly-discerning.
Idaṁ, bhikkhave, paṭhamaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.	This is the first case in which the Noble One cultivates the establishment of mindfulness [of Dharma].

137.7.2 – (some good some bad disciples)

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:	The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.	‘This is for your welfare. This is for your mental-joy.’
Tassa ekacce sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti;	And some of 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.
ekacce sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.	But some of 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.
Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṁ paṭisaṁvedeti;	In this case the Realized One is not displeased,
na ca attamano hoti, na ca attamanataṁ paṭisaṁvedeti. Anattamanatā ca attamanatā ca—	nor is he pleased.
tadubhayaṁ abhinivajjetvā upekkhako viharati sato sampajāno.	Rejecting both displeasure and pleasure, he remains equanimously-observing, mindful [of Dharma] and lucidly-discerning.
Idaṁ vuccati, bhikkhave, dutiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.	This is the second case in which the Noble One cultivates the establishment of mindfulness [of Dharma].

137.7.3 – (all good disciples)

Puna caparaṁ, bhikkhave, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:	The next case is when the Teacher teaches the Dhamma out of kindness and compassion:
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.	‘This is for your welfare. This is for your mental-joy.’
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.	And their disciples want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the Teacher’s instruction.
Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṁvedeti, anavassuto ca viharati sato sampajāno.	In this case the Realized One is pleased, and he feels pleasure. He remains unaffected [by the audience response], mindful [of Dharma] and lucidly-discerning.
Idaṁ vuccati, bhikkhave, tatiyaṁ satipaṭṭhānaṁ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.	This is the third case in which the Noble One cultivates the establishment of mindfulness [of Dharma].
‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti—	‘The Noble One cultivates the establishment of mindfulness [of Dharma] in three cases, by virtue of which they are a Teacher worthy to instruct a group.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.	That’s what I said, and this is why I said it.

137.8 - (8 vimokkha + simile of horse and ox trainer in 4 directions)

‘So vuccati yoggācariyānaṁ anuttaro purisadammasārathī’ti—	‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?	That’s what I said, but why did I say it?
Hatthidamakena, bhikkhave, hatthidammo sārito ekaṁyeva disaṁ dhāvati—	Driven by an elephant trainer, an elephant in training proceeds in just one direction:
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.	east, west, north, or south.
Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṁ dhāvati—	Driven by a horse trainer, a horse in training proceeds in just one direction:
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.	east, west, north, or south.
Godamakena, bhikkhave, godammo sārito ekaññeva disaṁ dhāvati—	Driven by an ox trainer, an ox in training proceeds in just one direction:
puratthimaṁ vā pacchimaṁ vā uttaraṁ vā dakkhiṇaṁ vā.	east, west, north, or south.
Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati.	But driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in eight directions:

(8 vimokkha)

({{++8vimokkha}})

(1. Has rūpa, sees rūpa)

rūpī rūpāni passati.	[From a samādhi where the mind can perceive the 5 senses, the meditator] sees form [internally and externally, his own body and external objects].
ayaṁ ekā disā;	This is the first direction.
	[All four jhānas can fall under this first liberation, though the primary one must be the imperturbable version of 4th jhāna since only there is it strong and reliable enough to have all day luminosity, divine eye, and ability to see internal body organs and their colors as in the 8 abhi-bha-ayatana.]

(2. Doesn’t perceive internal rūpa, perceives external rūpa)

“ajjhattaṃ a-rūpa-saññī,	[From a samādhi where the mind is no longer connected to the 5 senses of the body, the meditator] can not see his own body and internal organs,
bahiddhā rūpāni passati.	but he can see external forms [and their colors as described in 8 abhi-bha-ayatana].
ayaṁ dutiyā disā;	This is the second direction.
	[The four jhānas are not included in the second liberation, since one is in a formless attainment where one can not perceive the physical body.]

(3. Focused on ‘subha’ beautiful)

“subha-nteva adhimutto hoti.	They’re focused only on ‘beauty’ [, a code word referring to metta, friendly-kindness, or any of the four brahma vihāras, the divine abidings].
	[Following the standard formula for brahma-vihāras, they pervade that energy in 8 directions.]
ayaṁ tatiyā disā;	This is the third direction.

(4. ākāsā-nañcā-(a)yatanaṃ: Dimension of infinite space)

sabbaso rūpa-saññānaṃ samatikkamā	Going totally beyond perceptions of [both the internal physical body and external] forms,
Paṭigha-saññānaṃ atthaṅgamā	with the ending of perceptions of impingement, [such as extreme cold, heat, bug bites that can only be felt when the mind is still connected to the 5 senses],
nānatta-saññānaṃ a-manasikārā	not focusing on perceptions of diversity [that occur when the five sense faculties are active],
‘an-anto ākāso’ti	[one perceives that] ‘space is infinite’,
ākāsānañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite space.
ayaṁ catutthī disā;	This is the fourth direction.

(5. Viññāṇañcā-(a)yatanaṃ: Dimension of infinite consciousness)

sabbaso ākāsānañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite space,
'An-antaṃ viññāṇan’ti	[one perceives that] ‘the consciousness [that remains when the perception of infinite space drops out is also] infinite’,
viññāṇañcā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of infinite consciousness.
ayaṁ pañcamī disā;	This is the fifth direction.

(6. ākiñcaññā-(a)yatanaṃ: Dimension of nothingness)

sabbaso viññāṇañcā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of infinite consciousness,
'N-atthi kiñcī’ti	[one perceives that] ‘there is nothing at all’ [after one drops the perception of infinite consciousness],
ākiñcaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of nothingness.
ayaṁ chaṭṭhī disā;	This is the sixth direction.

(7. Neva-saññā-nāsaññā-(a)yatanaṃ: Dimension of neither perception nor non-perception)

sabbaso ākiñcaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of nothingness,
Neva-saññā-nāsaññā-(a)yatanaṃ upasampajja viharati.	they enter and remain in the dimension of neither perception nor non-perception.
	[This means that awareness is too subtle to be considered ‘perception’, but there is enough awareness to know you’re not unconscious.]
ayaṁ sattamī disā;	This is the seventh direction.

(8. Saññā-vedayita-nirodhaṃ: Cessation of perception and sensation)

sabbaso neva-saññā-nāsaññā-(a)yatanaṃ samatikkamma	Going totally beyond the dimension of neither perception nor non-perception,
Saññā-vedayita-nirodhaṃ upasampajja viharati	they enter and remain in the cessation of perception and sensation.
ayaṁ aṭṭhamī disā.	This is the eighth direction.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati.

Driven by the Realized One, the perfected one, the fully awakened Buddha, a person in training proceeds in these eight directions.

137.10 - (conclusion)

So vuccati: ‘yoggācariyānaṁ anuttaro purisadammasārathī’ti—	‘Of all meditation teachers, it is he that is called the supreme guide for those who wish to train.’
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.	That’s what I said, and this is why I said it.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Saḷāyatanavibhaṅgasuttaṁ niṭṭhitaṁ sattamaṁ.	(end of sutta)

(end of sutta⏹️)

138 – MN 138 Uddesa-vibhaṅga: recitation analysis

	(derived from B. Sujato 2018/12)
Uddesavibhaṅgasutta	The Analysis of a Recitation Passage
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“uddesavibhaṅgaṃ vo, bhikkhave, desessāmi.	“monks, I shall teach you the analysis of a recitation passage.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

138.1 - (Buddha says in brief: use upekkha to see consciousness not scattered externally or stuck internally)

(same as teaching in {{__Iti 94}})

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya.	“A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.	When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi:	Soon after the Buddha left, those monks considered:
“idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail.
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?	Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ;	“This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.	Let’s go to him, and ask him about this matter.”

138.2 - (monks ask Mahakaccana to elucidate)

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu.	Then those monks went to Mahākaccāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ:	When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said:
“Idaṃ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.
Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi:
‘idaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:
“tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti.
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti.
Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi:
‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.
Yannūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti—
vibhajatāyasmā mahākaccāno”ti.	“May Venerable Mahākaccāna please explain this.”
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya,	“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.
evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha.	Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter.
So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha;	That was the time to approach the Buddha and ask about this matter.
yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.	You should have remembered it in line with the Buddha’s answer.”
“Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.	“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is supreme. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma;	That was the time to approach the Buddha and ask about this matter.
yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.	We should have remembered it in line with the Buddha’s answer.
Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.	Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions.
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.	He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha.
Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti.	Please explain this, if it’s no trouble.”
“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā mahākaccāno etadavoca:	Venerable Mahākaccāna said this:

138.3 - (Mahakaccana elucidates)

“Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.	‘A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’
Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.	And this is how I understand the detailed meaning of this passage for recitation.

138.4 - (bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti: scattered externally)

Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati?	And how is consciousness scattered and diffused externally?
Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ rūpanimittassādavinibandhaṃ rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.	Take a monk who sees a sight with their eyes. Their consciousness follows after the features of that sight, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally.
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 dhammanimittānusāri viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.	When they know a thought with their mind, their consciousness follows after the features of that thought, tied, attached, and fettered to gratification in its features. So their consciousness is said to be scattered and diffused externally.
Evaṃ kho, āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.	That’s how consciousness is scattered and diffused externally.

138.4.1 - (not scattered externally)

Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati?	And how is consciousness not scattered and diffused externally?
Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti, na rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.	Take a monk who sees a sight with their eyes. Their consciousness doesn’t follow after the features of that sight, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally.
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 dhammanimittānusāri viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.	When they know a thought with their mind, their consciousness doesn’t follow after the features of that thought, and is not tied, attached, and fettered to gratification in its features. So their consciousness is said to be not scattered and diffused externally.
Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.	That’s how consciousness is not scattered and diffused externally.

138.5 - (ajjhattaṃ saṇṭhitanti: internally stuck )

Kathañcāvuso, ajjhattaṃ saṇṭhitanti vuccati?

And how is their consciousness stuck internally?

138.5.1 - (first jhana)

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Take a monk who, 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.
Tassa viveka-ja-pīti-sukh-ānusāri viññāṇaṃ hoti	that seclusion-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****,
viveka-ja-pīti-sukh-assāda-gadhitaṃ	that seclusion-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it),
viveka-ja-pīti-sukh-assāda-vi-ni-bandhaṃ	that seclusion-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it),
viveka-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ	that seclusion-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it).
ajjhattaṃ cittaṃ saṇṭhitanti vuccati.	Internally (their) mind (is) stuck (to it, so it is) said.

138.5.2 - (second jhana)

Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
Tassa samādhi-ja-pīti-sukh-ānusāri viññāṇaṃ hoti	that undistractible-lucidity-born-rapture-&-pleasure-{is}-followed (by their) consciousness ****,
samādhi-ja-pīti-sukh-assāda-gadhitaṃ	that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-greedy-(for it),
samādhi-ja-pīti-sukh-assāda-vi-ni-bandhaṃ	that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-very-much-bound-(to it),
samādhi-ja-pīti-sukh-assāda-saṃ-yojana-saṃ-yuttaṃ	that undistractible-lucidity-born-rapture-&-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it).
ajjhattaṃ cittaṃ saṇṭhitanti vuccati.	Internally (their) mind (is) stuck (to it, so it is) said.

138.5.3 - (third jhana)

Puna caparaṃ, āvuso, 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, experiencing the pleasure with the flesh and blood anatomical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
Tassa sukha-kāyena-ānusāri viññāṇaṃ hoti	that physical-pleasure-{is}-followed (by their) consciousness ****,
sukha-kāyena-assāda-gadhitaṃ	that physical-pleasure-gratification;-(they are)-greedy-(for it),
sukha-kāyena-assāda-vi-ni-bandhaṃ	that physical-pleasure-gratification;-(they are)-very-much-bound-(to it),
sukha-kāyena-assāda-saṃ-yojana-saṃ-yuttaṃ	that physical-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it).
ajjhattaṃ cittaṃ saṇṭhitanti vuccati.	Internally (their) mind (is) stuck (to it, so it is) said.

138.5.4 - (fourth jhana)

Puna caparaṃ, āvuso, 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 remembering.
Tassa a-dukkham-a-sukh-ānusāri viññāṇaṃ hoti	that neither-pain-nor-pleasure-[sensation]-{is}-followed (by their) consciousness ****,
adukkhamasukh-assāda-gadhitaṃ	that neither-pain-nor-pleasure-gratification;-(they are)-greedy-(for it),
adukkhamasukh-assāda-vi-ni-bandhaṃ	that neither-pain-nor-pleasure-gratification;-(they are)-very-much-bound-(to it),
adukkhamasukh-assāda-saṃ-yojana-saṃ-yuttaṃ	that neither-pain-nor-pleasure-gratification;-(they are)-yoked-by-the-yoke-(to it).
ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.	Internally (their) mind (is) stuck (to it, so it is) said.
Evaṃ kho, āvuso, ajjhattaṃ saṇṭhitanti vuccati.	That’s how their consciousness is stuck internally.

138.5.5 - (not stuck internally)

Kathañcāvuso, ajjhattaṃ asaṇṭhitanti vuccati?	And how is their consciousness not stuck internally?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.	Their consciousness doesn’t follow after that rapture and pleasure born of seclusion, and is not tied, attached, and fettered to gratification in that rapture and pleasure born of seclusion. So their mind is said to be not stuck internally.
Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, they enter the second jhāna …
Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.	Their consciousness doesn’t follow after that rapture and pleasure born of undistractible-lucidity …
Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, they enter and remain in the third jhāna …
Tassa na sukh-ānusāri viññāṇaṃ hoti na sukhassādagadhitaṃ na sukhassādavinibandhaṃ na sukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.	Their consciousness doesn’t follow after that pleasure, and is not tied, attached, and fettered to gratification in that pleasure. So their mind is said to be not stuck internally.
Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, they enter and remain in the fourth jhāna …
Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.	Their consciousness doesn’t follow after that neutral feeling, and is not tied, attached, and fettered to gratification in that neutral feeling. So their mind is said to be not stuck internally.
Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti vuccati.	That’s how their consciousness is not stuck internally.

138.6 - (anupādā paritassanā: by clinging, agitated )

Kathañcāvuso, anupādā paritassanā hoti?	And how are they anxious because of grasping?
Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto	It’s when an uneducated ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen good persons, and are neither skilled nor trained in the teaching of the good persons.
rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ.	They regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti.	But that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti.	and consciousness latches on to the perishing of form.
Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties occupy their mind, born of latching on to the perishing of form, and originating in accordance with natural principles.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.	So they become frightened, worried, concerned, and anxious because of grasping.
Vedanaṃ … pe …	They regard feeling …
saññaṃ …	perception …
saṅkhāre …	co-doings …
viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti.	But that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.	and consciousness latches on to the perishing of consciousness.
Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties occupy their mind, born of latching on to the perishing of consciousness, and originating in accordance with natural principles.
Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati.	So they become frightened, worried, concerned, and anxious because of grasping.
Evaṃ kho, āvuso, anupādā paritassanā hoti.	That’s how they are anxious because of grasping.

138.6.1 (not clinging, not agitated)

Kathañcāvuso, anupādānā aparitassanā hoti?	And how are they not anxious because of grasping?
Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto	It’s when an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen good persons, and are skilled and trained in the teaching of the good persons.
na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ.	They don’t regard form as self, self as having form, form in self, or self in form.
Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti.	When that form of theirs decays and perishes,
Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti.	consciousness doesn’t latch on to the perishing of form.
Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties—born of latching on to the perishing of form and originating in accordance with natural principles—don’t occupy their mind.
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati.	So they don’t become frightened, worried, concerned, or anxious because of grasping.
Na vedanaṃ …	They don’t regard feeling …
na saññaṃ …	perception …
na saṅkhāre …	co-doings …
na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ.	consciousness as self, self as having consciousness, consciousness in self, or self in consciousness.
Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti.	When that consciousness of theirs decays and perishes,
Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti.	consciousness doesn’t latch on to the perishing of consciousness.
Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti.	Anxieties—born of latching on to the perishing of consciousness and originating in accordance with natural principles—don’t occupy their mind.
Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.	So they don’t become frightened, worried, concerned, or anxious because of grasping.
Evaṃ kho, āvuso, anupādā aparitassanā hoti.	That’s how they are not anxious because of grasping.

138.7 - (monks ask Buddha to validate Mahakaccana explanation )

Yaṃ kho no, āvuso, bhagavā saṅkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho:	The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail:
‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya.	‘A monk should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti.	When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’
Imassa kho ahaṃ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.	And this is how I understand the detailed meaning of this passage for recitation.
Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha;	If you wish, you may go to the Buddha and ask him about this.
yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.	You should remember it in line with the Buddha’s answer.”
Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	“Yes, reverend,” said those monks, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened, saying:

138.8 - (conclusion: Buddha validates)

Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha.
Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.	“Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.”
“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno.	“Mahākaccāna is astute, monks, he has great wisdom.
Mañcepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ.	If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna.
Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti.	That is what it means, and that’s how you should remember it.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

MN 139 Araṇa-vibhaṅga: non-conflict-analysis

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(2023 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-suj}})

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“araṇavibhaṅgaṃ vo, bhikkhave, desessāmi.	“monks, I shall teach you the analysis of non-conflict.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

139.1 – (Buddha glosses majjhima patipada, lists topics he’s about to analyze)

“Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ.	“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.
Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.
Ussādanañca jaññā, apasādanañca jaññā;	Know what it means to flatter and to rebuke.
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyya.	Knowing these, avoid them, and just teach Dhamma.
Sukhavinicchayaṃ jaññā;	Know how to distinguish different kinds of pleasure.
sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya.	Knowing this, pursue inner pleasure.
Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe.	Don’t talk behind people’s backs, and don’t speak sharply in their presence.
Ataramānova bhāseyya, no taramāno.	Don’t speak hurriedly.
Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti—	Don’t insist on local terminology and don’t override normal usage.
ayamuddeso araṇavibhaṅgassa.	This is the recitation passage for the analysis of non-conflict.

139.2 – (Don’t indulge in sensual pleasures...& self-mortification)

‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti—	‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’
iti kho panetaṃ vuttaṃ; Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.	Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.	Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.	Indulging in self-mortification is painful, ignoble, and pointless. It is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
Yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.	Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti—	‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.2.1 – (avoiding two extremes with middle way...)

‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti—	‘Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti—	‘Avoiding these two extremes, the Realized One woke up by understanding the middle way, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.3 – (Know what it means to flatter and to rebuke.)

‘Ussādanañca jaññā, apasādanañca jaññā;	‘Know what it means to flatter and to rebuke.
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—	Knowing these, avoid them, and just teach Dhamma.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā?	And how is there flattering and rebuking without teaching Dhamma?
‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—	In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
iti vadaṃ ittheke apasādeti.
‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—	In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
iti vadaṃ ittheke ussādeti.
‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—	In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
iti vadaṃ ittheke apasādeti.
‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—	In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
iti vadaṃ ittheke ussādeti.
‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—	In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
iti vadaṃ ittheke apasādeti.
‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—	In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’
iti vadaṃ ittheke ussādeti.
Evaṃ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.	That’s how there is flattering and rebuking without teaching Dhamma.

139.3.5 – (just teaching Dharma without flattery or rebuke)

Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca?	And how is there neither flattering nor rebuking, and just teaching Dhamma?
‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—	You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
na evamāha.	Rather, by saying this you just teach Dhamma:
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	‘The indulgence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.’
micchāpaṭipadā’ti—
iti vadaṃ dhammameva deseti.
‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—	You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
na evamāha.	Rather, by saying this you just teach Dhamma:
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’
sammāpaṭipadā’ti—
iti vadaṃ dhammameva deseti.
‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—	You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
na evamāha.	Rather, by saying this you just teach Dhamma:
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	‘The indulgence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.’
micchāpaṭipadā’ti—
iti vadaṃ dhammameva deseti.
‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—	You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
na evamāha.	Rather, by saying this you just teach Dhamma:
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	‘Breaking off the indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.’
sammāpaṭipadā’ti—
iti vadaṃ dhammameva deseti.
‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—	You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
na evamāha.	Rather, by saying this you just teach Dhamma:
‘Bhavasaṃyojane ca kho appahīne bhavopi appahīno hotī’ti—	‘When the fetter of rebirth is not given up, rebirth is also not given up.’
iti vadaṃ dhammameva deseti.
‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—	You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’
na evamāha.	Rather, by saying this you just teach Dhamma:
‘Bhavasaṃyojane ca kho pahīne bhavopi pahīno hotī’ti—	‘When the fetter of rebirth is given up, rebirth is also given up.’
iti vadaṃ dhammameva deseti.
Evaṃ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca.	That’s how there is neither flattering nor rebuking, and just teaching Dhamma.
‘Ussādanañca jaññā, apasādanañca jaññā;	‘Know what it means to flatter and to rebuke.
ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti—	Knowing these, avoid them, and just teach Dhamma.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.4 – (Know how to distinguish different kinds of sukha/pleasure.)

‘Sukhavinicchayaṃ jaññā;	‘Know how to distinguish different kinds of pleasure.
sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti—	Knowing this, pursue inner pleasure.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Pañcime, bhikkhave, kāmaguṇā.	There are these five kinds of sensual stimulation.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā—	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, bhikkhave, pañca kāmaguṇā.	These are the five kinds of sensual stimulation.

139.4.5 – (5kg sensuality-cords are to feared, don’t fear 4 jhānas)

({{++5kg}} sensuality-cords are to feared, don’t fear {{++4j}} four jhanas)

Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ.	The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure—a filthy, common, ignoble pleasure.
‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti—vadāmi.	Such pleasure should not be cultivated or developed, but should be feared, I say.
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Now, take a monk who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
Pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ.	This is called the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening.
‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa sukhassā’ti—vadāmi.	Such pleasure should be cultivated and developed, and should not be feared, I say.
‘Sukhavinicchayaṃ jaññā;	‘Know how to distinguish different kinds of pleasure.
sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti—	Knowing this, pursue inner pleasure.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.5 – (more ways to speak properly)

139.5.1 – ( ‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’)

‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti—	‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Tatra, bhikkhave, yaṃ jaññā rahovādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ rahovādaṃ na bhāseyya.	When you know that what you say behind someone’s back is untrue, false, and unbeneficial, then if at all possible you should not speak.
Yampi jaññā rahovādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya.	When you know that what you say behind someone’s back is true and correct, but unbeneficial, then you should train yourself not to speak.
Yañca kho jaññā rahovādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa rahovādassa vacanāya.	When you know that what you say behind someone’s back is true, correct, and beneficial, then you should know the right time to speak.
Tatra, bhikkhave, yaṃ jaññā sammukhā khīṇavādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ sammukhā khīṇavādaṃ na bhāseyya.	When you know that your sharp words in someone’s presence are untrue, false, and unbeneficial, then if at all possible you should not speak.
Yampi jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya.	When you know that your sharp words in someone’s presence are true and correct, but unbeneficial, then you should train yourself not to speak.
Yañca kho jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya.	When you know that your sharp words in someone’s presence are true, correct, and beneficial, then you should know the right time to speak.
‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti—	‘Don’t talk behind people’s backs, and don’t speak sharply in their presence.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.5.3 – (‘Don’t speak hurriedly.’’)

‘Ataramānova bhāseyya no taramāno’ti—	‘Don’t speak hurriedly.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṃ taramānassa bhāsitaṃ.	When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand.
Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṃ ataramānassa bhāsitaṃ.	When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand.
‘Ataramānova bhāseyya, no taramāno’ti—	‘Don’t speak hurriedly.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.5.5 – (‘Don’t insist on local terminology )

‘Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’ti—	‘Don’t insist on local terminology and don’t override normal usage.’
iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?	That’s what I said, but why did I say it?
Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro?	And how do you insist on local terminology and override normal usage?
Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.	It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.
Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā abhinivissa voharati:	And however it is known in those various localities, you speak accordingly, obstinately sticking to that and insisting:
‘idameva saccaṃ, moghamaññan’ti.	‘This is the only truth, other ideas are stupid.’
Evaṃ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.	That’s how you insist on local terminology and override normal usage.
Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro?	And how do you not insist on local terminology and not override normal usage?
Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti.	It’s when in different localities the same thing is known as a ‘plate’, a ‘bowl’, a ‘cup’, a ‘dish’, a ‘basin’, a ‘tureen’, or a ‘porringer’.
Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti ‘idaṃ kira me āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṃ.	And however it is known in those various localities, you speak accordingly, thinking: ‘It seems that the venerables are referring to this.’
Evaṃ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro.	That’s how you don’t insist on local terminology and don’t override normal usage.
‘Janapadaniruttiṃ nābhiniveseyya samaññaṃ nātidhāveyyā’ti—	‘Don’t insist on local terminology and don’t override normal usage.’
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	That’s what I said, and this is why I said it.

139.10 – (‘Buddha runs through same list of topics and connects to ‘non-conflict’/arana)

Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Now, monks, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Indulging in self-mortification is painful, ignoble, and pointless. It is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Breaking off such indulgence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yāyaṃ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	The middle way by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and nirvana. It is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yāyaṃ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Flattering and rebuking without teaching Dhamma is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yāyaṃ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Neither flattering nor rebuking, and just teaching Dhamma is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Sensual pleasure—a filthy, common, ignoble pleasure—is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yamidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yvāyaṃ rahovādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Saying untrue, false, and unbeneficial things behind someone’s back is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Saying true and correct, but unbeneficial things behind someone’s back is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Saying true, correct, and beneficial things behind someone’s back is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Saying untrue, false, and unbeneficial things in someone’s presence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Saying true and correct, but unbeneficial things in someone’s presence is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Saying true, correct, and beneficial things in someone’s presence is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yamidaṃ taramānassa bhāsitaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Speaking hurriedly is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yamidaṃ ataramānassa bhāsitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Speaking unhurriedly is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.
Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;	Insisting on local terminology and overriding normal usage is a dharma-[principle] beset by pain, harm, stress, and fever, and it is the wrong way.
micchāpaṭipadā.
Tasmā eso dhammo saraṇo.	That’s why this is a dharma-[principle] beset by conflict.
Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;	Not insisting on local terminology and not overriding normal usage is a dharma-[principle] free of pain, harm, stress, and fever, and it is the right way.
sammāpaṭipadā.
Tasmā eso dhammo araṇo.	That’s why this is a dharma-[principle] free of conflict.

139.12 – (conclusion)

Tasmātiha, bhikkhave, ‘saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma;	So you should train like this: ‘We shall know the dharma-[principle]s beset by conflict and the dharma-[principle]s free of conflict.
saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇapaṭipadaṃ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.	Knowing this, we will practice the way free of conflict.’
Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno”ti.	And, monks, Subhūti, the son of a good family, practices the way of non-conflict.”
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⏹️)

MN 140 Dhātu-vibhaṅga: element-analysis

(2023 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-bodhi}})

Evaṃ me sutaṃ—​	Thus have I heard.
ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno	On one occasion the Blessed One was wandering in the Magadhan country
yena rājagahaṃ tadavasari;	and eventually arrived at Rājagaha.
yena bhaggavo kumbhakāro tenupasaṅkami;	There he went to the potter Bhaggava
upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca:	and said to him:
“sace te, bhaggava, agaru viharemu āvesane ekarattan”ti.	“If it is not inconvenient for you, Bhaggava, I will stay one night in your workshop.”
“Na kho me, bhante, garu.	“It is not inconvenient for me, venerable sir,
Atthi cettha pabbajito paṭhamaṃ vāsūpagato.	but there is a homeless one already staying there.
Sace so anujānāti, viharatha, bhante, yathāsukhan”ti.	If he agrees, then stay as long as you like, venerable sir.”

140.1 (Buddha meets Pukkusāti)

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito.	Now there was a clansman named Pukkusāti who had gone forth from the home life into homelessness out of faith in the Blessed One,
So tasmiṃ kumbha­kā­rā­vesane paṭhamaṃ vāsūpagato hoti.	and on that occasion he was already staying in the potter’s workshop.
Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami;	Then the Blessed One went to the venerable Pukkusāti
upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca:	and said to him:
“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.	“If it is not inconvenient for you, bhikkhu, I will stay one night in the workshop.”
“Urundaṃ, āvuso, kumbha­kā­rā­vesanaṃ.	“The potter’s workshop is large enough, friend.
Viharatāyasmā yathāsukhan”ti.	Let the venerable one stay as long as he likes.”
Atha kho bhagavā kumbha­kā­rā­vesanaṃ pavisitvā ekamantaṃ tiṇasan­thāra­kaṃ paññāpetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	Then the Blessed One entered the potter’s workshop, prepared a spread of grass at one end, and sat down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him.
Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi.	Then the Blessed One spent most of the night seated in meditation,
Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi.	and the venerable Pukkusāti also spent most of the night seated in meditation.
Atha kho bhagavato etadahosi:	Then the Blessed One thought:
“pāsādikaṃ kho ayaṃ kulaputto iriyati.	“This clansman conducts himself in a way that inspires confidence.
Yannūnāhaṃ puccheyyan”ti.	Suppose I were to question him.”
Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca:	So he asked the venerable Pukkusāti:
“kaṃsi tvaṃ, bhikkhu, uddissa pabbajito?	“Under whom have you gone forth, bhikkhu?
Ko vā te satthā?	Who is your teacher?
Kassa vā tvaṃ dhammaṃ rocesī”ti?	Whose Dhamma do you profess?”
“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.	“Friend, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan.
Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	Now a good report of that Blessed Gotama has been spread to this effect:
‘itipi so bhagavā arahaṃ sammāsambuddho vij­jācara­ṇa­sam­panno sugato lokavidū anuttaro purisa­damma­sāra­thi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’
Tāhaṃ bhagavantaṃ uddissa pabbajito.	I have gone forth under that Blessed One;
So ca me bhagavā satthā.	that Blessed One is my teacher;
Tassa cāhaṃ bhagavato dhammaṃ rocemī”ti.	I profess the Dhamma of that Blessed One.”
“Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti.	“But, bhikkhu, where is that Blessed One, accomplished and fully enlightened, now living?”
“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ.	“There is, friend, a city in the northern country named Sāvatthī.
Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti.	The Blessed One, accomplished and fully enlightened, is now living there.”
“Diṭṭhapubbo pana te, bhikkhu, so bhagavā;	“But, bhikkhu, have you ever seen that Blessed One before?
disvā ca pana jāneyyāsī”ti?	Would you recognise him if you saw him?”
“Na kho me, āvuso, diṭṭhapubbo so bhagavā;	“No, friend, I have never seen that Blessed One before,
disvā cāhaṃ na jāneyyan”ti.	nor would I recognise him if I saw him.”
Atha kho bhagavato etadahosi:	Then the Blessed One thought:
“mamañca khvāyaṃ kulaputto uddissa pabbajito.	“This clansman has gone forth from the home life into homelessness under me.
Yannūnassāhaṃ dhammaṃ deseyyan”ti.	Suppose I were to teach him the Dhamma.”
Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi:	So the Blessed One addressed the venerable Pukkusāti thus:
“dhammaṃ te, bhikkhu, desessāmi.	“Bhikkhu, I will teach you the Dhamma.
Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	Listen and attend closely to what I shall say.”—
“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.	“Yes, friend,” the venerable Pukkusāti replied.
Bhagavā etadavoca:	The Blessed One said this:

140.4 (Buddha says a person consists of 4 groups of things)

(short summary of the 4 groups)

“‘Cha dhāturo ayaṃ, bhikkhu, puriso cha phassāyatano aṭṭhārasa manopavicāro caturā­dhiṭṭhāno;	“Bhikkhu, this person consists of six elements, six bases of contact, and eighteen kinds of mental exploration, and he has four foundations.
yattha ṭhitaṃ maññassavā nappavattanti,	The tides of conceiving do not sweep over one who stands upon these foundations,
maññassave kho pana nappavattamāne muni santoti vuccati.	and when the tides of conceiving no longer sweep over him he is called a sage at peace.
Paññaṃ nappamajjeyya, sacca­ma­nurak­kheyya, ­cāgama­nub­rū­heyya, santimeva so sikkheyyā’ti—	One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.
ayamuddeso dhātu­vibhaṅ­gassa.	This is the summary of the exposition of the six elements.

140.4.1 - (6 elements)

‘Cha dhāturo ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ.	“‘Bhikkhu, this person consists of six elements.’ So it was said.
Kiñcetaṃ paṭicca vuttaṃ?"	And with reference to what was this said?
Chayimā, bhikkhu, dhātuyo"—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.	There are the earth element, the water element, the fire element, the air element, the space element, and the consciousness element.
‘Cha dhāturo ayaṃ, bhikkhu, puriso’ti–	So it was with reference to this that it was said:
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	‘Bhikkhu, this person consists of six elements.’

140.4.2 - (6 bases of contact)

‘Cha phassāyatano ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ.	“‘Bhikkhu, this person consists of six bases of contact.’ So it was said.
Kiñcetaṃ paṭicca vuttaṃ?	And with reference to what was this said?
Cak­khu­samphas­sā­yatanaṃ, sota­samphas­sā­yatanaṃ, ghāna­samphas­sā­yatanaṃ, jivhā­samphas­sā­yatanaṃ, kāya­samphas­sā­yatanaṃ, mano­samphas­sā­yatanaṃ.	There are the base of eye-contact, the base of ear-contact, the base of nose-contact, the base of tongue-contact, the base of body-contact, and the base of mind-contact.
‘Cha phassāyatano ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ,	So it was with reference to this that it was said:
idametaṃ paṭicca vuttaṃ.	‘Bhikkhu, this person consists of six bases of contact.’

140.4.3 - (18 kinds of mental exploration)

‘Aṭṭhārasa manopavicāro ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ.	“‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’ So it was said.
Kiñcetaṃ paṭicca vuttaṃ?	And with reference to what was this said?
Cakkhunā rūpaṃ disvā somanas­saṭ­ṭhāni­yaṃ rūpaṃ upavicarati, domanas­saṭ­ṭhāni­yaṃ rūpaṃ upavicarati, upekkhāṭ­ṭhāni­yaṃ rūpaṃ upavicarati;	On seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimous-observation.
sotena saddaṃ sutvā … pe … ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā … kāyena phoṭṭhabbaṃ phusitvā … manasā dhammaṃ viññāya somanas­saṭ­ṭhāni­yaṃ dhammaṃ upavicarati, domanas­saṭ­ṭhāni­yaṃ dhammaṃ upavicarati, upekkhāṭ­ṭhāni­yaṃ dhammaṃ upavicarati—iti cha soma­nassu­pavi­cārā, cha domanas­supa­vicārā, cha upekkhu­pavi­cārā.	On hearing a sound with the ear… On smelling an odour with the nose…On tasting a flavour with the tongue…On touching a tangible with the body…On cognizing a mind-object with the mind, one explores a mind-object productive of joy, one explores a mind-object productive of grief, one explores a mind-object productive of equanimous-observation.
‘Aṭṭhārasa manopavicāro ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ,	So it was with reference to this that it was said:
idametaṃ paṭicca vuttaṃ.	‘Bhikkhu, this person consists of eighteen kinds of mental exploration.’

140.4.4 - (4 foundations)

‘Caturā­dhiṭṭhāno ayaṃ, bhikkhu, puriso’ti—iti kho panetaṃ vuttaṃ.	“‘Bhikkhu, this person has four foundations.’ So it was said.
Kiñcetaṃ paṭicca vuttaṃ?	And with reference to what was this said?
Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasa­mā­dhiṭṭhāno.	There are the foundation of wisdom, the foundation of truth, the foundation of relinquishment, and the foundation of peace.
‘Caturā­dhiṭṭhāno ayaṃ, bhikkhu, puriso’ti—iti yaṃ taṃ vuttaṃ	So it was with reference to this that it was said:
idametaṃ paṭicca vuttaṃ.	‘Bhikkhu, this person has four foundations.’

140.6 - (six elements)

‘Paññaṃ nappamajjeyya, sacca­ma­nurak­kheyya, ­cāgama­nub­rū­heyya, santimeva so sikkheyyā’ti—iti kho panetaṃ vuttaṃ.	“‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’ So it was said.
Kiñcetaṃ paṭicca vuttaṃ?	And with reference to what was this said?
Kathañca, bhikkhu, paññaṃ nappamajjati?	“How, bhikkhu, does one not neglect wisdom?
Chayimā, bhikkhu,	There are these six elements:
dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.	the earth element, the water element, the fire element, the air element, the space element, and the consciousness element.

140.6.1 - (earth element)

Katamā ca, bhikkhu, pathavīdhātu?	“What, bhikkhu, is the earth element?
Pathavīdhātu siyā ajjhattikā siyā bāhirā.	The earth element may be either internal or external.
Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?	What is the internal earth element?
Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ—kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ—	Whatever internally, belonging to oneself, is solid, solidified, and clung-to, that is, head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, contents of the stomach, feces, or whatever else internally, belonging to oneself, is solid, solidified, and clung-to:
ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu.	this is called the internal earth element.
Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu patha­vī­dhātu­revesā.	Now both the internal earth element and the external earth element are simply earth element.
‘Taṃ netaṃ mama nesohamasmi na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And that should be seen as it actually is with proper wisdom thus:
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.	‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the earth element and makes the mind dispassionate towards the earth element.

140.6.2 - (water element)

Katamā ca, bhikkhu, āpodhātu?	“What, bhikkhu, is the water element?
Āpodhātu siyā ajjhattikā siyā bāhirā.	The water element may be either internal or external.
Katamā ca, bhikkhu, ajjhattikā āpodhātu?	What is the internal water element?
Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathidaṃ—pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ—	Whatever internally, belonging to oneself, is water, watery, and clung-to, that is, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil-of-the-joints, urine, or whatever else internally, belonging to oneself, is water, watery, and clung-to:
ayaṃ vuccati, bhikkhu, ajjhattikā āpodhātu.	this is called the internal water element.
Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.	Now both the internal water element and the external water element are simply water element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And that should be seen as it actually is with proper wisdom thus:
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.	‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the water element and makes the mind dispassionate towards the water element.

140.6.3 - (fire element)

Katamā ca, bhikkhu, tejodhātu?	“What, bhikkhu, is the fire element?
Tejodhātu siyā ajjhattikā siyā bāhirā.	The fire element may be either internal or external.
Katamā ca, bhikkhu, ajjhattikā tejodhātu?	What is the internal fire element?
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ—yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asita­pīta­khā­yi­ta­sāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ—	Whatever internally, belonging to oneself, is fire, fiery, and clung-to, that is, that by which one is warmed, ages, and is consumed, and that by which what is eaten, drunk, consumed, and tasted gets completely digested, or whatever else internally, belonging to oneself, is fire, fiery, and clung-to:
ayaṃ vuccati, bhikkhu, ajjhattikā tejodhātu.	this is called the internal fire element.
Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejo­dhātu­revesā.	Now both the internal fire element and the external fire element are simply fire element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti—evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And that should be seen as it actually is with proper wisdom thus:
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.	‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the fire element and makes the mind dispassionate towards the fire element.

140.6.4 - (air element)

Katamā ca, bhikkhu, vāyodhātu?	“What, bhikkhu, is the air element?
Vāyodhātu siyā ajjhattikā siyā bāhirā.	The air element may be either internal or external.
Katamā ca, bhikkhu, ajjhattikā vāyodhātu?	What is the internal air element?
Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ—uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅga­maṅ­gā­nusā­rino vātā assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ—	Whatever internally, belonging to oneself, is air, airy, and clung-to, that is, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through the limbs, in-breath and out-breath, or whatever else internally, belonging to oneself, is air, airy, and clung-to:
ayaṃ vuccati, bhikkhu, ajjhattikā vāyodhātu.	this is called the internal air element.
Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhā­tu­revesā.	Now both the internal air element and the external air element are simply air element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And that should be seen as it actually is with proper wisdom thus:
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.	‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the air element and makes the mind dispassionate towards the air element.

140.6.5 - (space element)

Katamā ca, bhikkhu, ākāsadhātu?	“What, bhikkhu, is the space element?
Ākāsadhātu siyā ajjhattikā siyā bāhirā.	The space element may be either internal or external.
Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?	What is the internal space element?
Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ—kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ yena ca asita­pīta­khā­yi­ta­sāyitaṃ ajjhoharati, yattha ca asita­pīta­khā­yi­ta­sāyitaṃ santiṭṭhati, yena ca asita­pīta­khā­yi­ta­sāyitaṃ adhobhāgaṃ nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ aghaṃ aghagataṃ vivaraṃ vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi upādinnaṃ—	Whatever internally, belonging to oneself, is space, spatial, and clung-to, that is, the holes of the ears, the nostrils, the door of the mouth, and that aperture whereby what is eaten, drunk, consumed, and tasted gets swallowed, and where it collects, and whereby it is excreted from below, or whatever else internally, belonging to oneself, is space, spatial, and clung-to:
ayaṃ vuccati, bhikkhu, ajjhattikā ākāsadhātu.	this is called the internal space element.
Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsa­dhātu­revesā.	Now both the internal space element and the external space element are simply space element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti– evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.	And that should be seen as it actually is with proper wisdom thus:
Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṃ virājeti.	‘This is not mine, this I am not, this is not my self.’ When one sees it thus as it actually is with proper wisdom, one becomes disenchanted with the space element and makes the mind dispassionate towards the space element.

140.6.6 - (consciousness element cognizes 3 types of vedana)

Athāparaṃ viññāṇaṃyeva avasissati parisuddhaṃ pariyodātaṃ.	“Then there remains only consciousness, purified and bright.
Tena ca viññāṇena kiṃ vijānāti?	What does one cognize with that consciousness?
‘Sukhan’tipi vijānāti,	One cognizes: ‘This is pleasant’;
‘dukkhan’tipi vijānāti,	one cognizes: ‘This is painful’;
‘aduk­kha­ma­su­khan’tipi vijānāti.	one cognizes: ‘This is neither-painful-nor-pleasant.’

140.7 – (six classes of contact leads to 18 kinds of mental exploration)

Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā.	depending on on a contact to be felt as pleasant there arises a pleasant feeling.
So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.	When one feels a pleasant feeling, one understands: ‘I feel a pleasant feeling.’
‘Tasseva sukha­ve­daniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.	One understands: ‘With the cessation of that same contact to be felt as pleasant, its corresponding feeling—the pleasant feeling that arose depending on on that contact to be felt as pleasant—ceases and subsides.’
Duk­kha­ve­daniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā.	depending on on a contact to be felt as painful there arises a painful feeling.
So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.	When one feels a painful feeling, one understands: ‘I feel a painful feeling.’
‘Tasseva duk­kha­ve­daniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ duk­kha­ve­daniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.	One understands: ‘With the cessation of that same contact to be felt as painful, its corresponding feeling—the painful feeling that arose depending on on that contact to be felt as painful—ceases and subsides.’
Aduk­kha­ma­su­kha­ve­daniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.	depending on on a contact to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling.
So aduk­kha­ma­su­khaṃ vedanaṃ vedayamāno ‘aduk­kha­ma­su­khaṃ vedanaṃ vedayāmī’ti pajānāti.	When one feels a neither-painful-nor-pleasant feeling, one understands: ‘I feel a neither-painful-nor-pleasant feeling.’
‘Tasseva aduk­kha­ma­su­kha­ve­daniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ aduk­kha­ma­su­kha­ve­daniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.	One understands: ‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling—the neither-painful-nor-pleasant feeling that arose depending on on that contact to be felt as neither-painful-nor-pleasant—ceases and subsides.’

140.7.2 – (simile of friction from fire stick)

Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vinikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;	Bhikkhu, just as from the contact and friction of two fire-sticks heat is generated and fire is produced, and with the separation and disjunction of those two fire-sticks the corresponding heat ceases and subsides;
evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā.	so too, depending on on a contact to be felt as pleasant…to be felt as painful…to be felt as neither-painful-nor-pleasant there arises a neither-painful-nor-pleasant feeling… One understands:
So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.	‘With the cessation of that same contact to be felt as neither-painful-nor-pleasant, its corresponding feeling…ceases and subsides.’
‘Tasseva sukha­ve­daniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
Duk­kha­ve­daniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā.
So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.
‘Tasseva duk­kha­ve­daniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ duk­kha­ve­daniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.
Aduk­kha­ma­su­kha­ve­daniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.
So aduk­kha­ma­su­khaṃ vedanaṃ vedayamāno ‘aduk­kha­ma­su­khaṃ vedanaṃ vedayāmī’ti pajānāti.
‘Tasseva aduk­kha­ma­su­kha­ve­daniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ aduk­kha­ma­su­kha­ve­daniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

140.10 - (only equanimous-observation remains)

({{__upekkha}} represents 6 of the 18 mental explorations, is most prominent in {{__smd4}} fourth jhāna, is the 7th awakening factor {{__7sb7}})

140.10.1 - (goldsmith simile)

Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.	“Then there remains only equanimous-observation, purified and bright, malleable, wieldy, and radiant.
Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇa­kā­ran­tevāsī vā	Suppose, bhikkhu, a skilled goldsmith or his apprentice
ukkaṃ bandheyya,	were to prepare a furnace,
ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya,	heat up the crucible,
ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ	take some gold with tongs,
gahetvā ukkāmukhe pakkhipeyya,	and put it into the crucible.
tamenaṃ kālena kālaṃ abhidhameyya,	From time to time he would blow on it,
kālena kālaṃ udakena paripphoseyya,	from time to time he would sprinkle water over it,
kālena kālaṃ ajjhupekkheyya,	and from time to time he would just look on.
taṃ hoti jātarūpaṃ" sudhantaṃ niddhantaṃ" nīhaṭaṃ ninnītakasāvaṃ mudu ca kammaññañca pabhassarañca,	That gold would become refined, well refined, completely refined, faultless, rid of dross, malleable, wieldy, and radiant.
yassā yassā ca piḷandha­na­vikatiyā ākaṅkhati—yadi paṭṭikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti;	Then whatever kind of ornament he wished to make from it, whether a golden chain or earrings or a necklace or a golden garland, it would serve his purpose.
evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.	So too, bhikkhu, then there remains only equanimous-observation, purified and bright, malleable, wieldy, and radiant.

140.10.3 - (direct equanimous-observation to 4 formless attainments)

So evaṃ pajānāti:	“He understands thus:
‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañ­cāyata­naṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ.	‘If I were to direct this equanimous-observation, so purified and bright, to the base of infinite space and to develop my mind accordingly,
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.	then this equanimous-observation of mine, supported by that base, clinging to it, would remain for a very long time.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viñ­ñā­ṇañ­cāyata­naṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ.	If I were to direct this equanimous-observation, so purified and bright, to the base of infinite consciousness……
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñ­cañ­ñā­yatanaṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ.	to the base of nothingness…
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ neva­saññā­nā­sañ­ñāyata­naṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ.	to the base of neither-perception-nor-non-perception and to develop my mind accordingly,
Evaṃ me ayaṃ upekkhā tannissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’ti.	then this equanimous-observation of mine, supported by that base, clinging to it, would remain for a very long time.’
So evaṃ pajānāti:	“He understands thus:
‘imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañ­cāyata­naṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ;	‘If I were to direct this equanimous-observation, so purified and bright, to the base of infinite space and to develop my mind accordingly,
saṅkhatametaṃ.	this would be conditioned.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viñ­ñā­ṇañ­cāyata­naṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ;	If I were to direct this equanimous-observation, so purified and bright, to the base of infinite consciousness…
saṅkhatametaṃ.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñ­cañ­ñā­yatanaṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ;	to the base of nothingness…
saṅkhatametaṃ.
Imañce ahaṃ upekkhaṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ neva­saññā­nā­sañ­ñāyata­naṃ upasaṃhareyyaṃ, tadanu­dhammañca cittaṃ bhāveyyaṃ;	to the base of neither-perception-nor-non-perception and to develop my mind accordingly,
saṅkhatametan’ti.	this would be conditioned.’

140.12 – (Arahantship: birth is destroyed!)

So neva taṃ abhisaṅkharoti, na abhisañ­ceta­yati bhavāya vā vibhavāya vā.	He does not form any condition or generate any volition tending towards either being or non-being.
So anabhi­saṅ­kha­ronto anabhi­sañ­ceta­yanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,	Since he does not form any condition or generate any volition tending towards either being or non-being, he does not cling to anything in this world.
anupādiyaṃ na paritassati,	When he does not cling, he is not agitated.
aparitassaṃ paccattaṃyeva parinibbāyati.	When he is not agitated, he personally attains Nibbāna.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti	He understands thus:
pajānāti.	‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.’

(3 types of sensation impermanent)

So sukhañce vedanaṃ vedeti,	“If he feels a pleasant feeling, he understands:
‘sā aniccā’ti pajānāti,	‘It is impermanent;
‘anajjhositā’ti pajānāti,	there is no holding to it;
‘anabhinanditā’ti pajānāti.	there is no delight in it.’
Dukkhañce vedanaṃ vedeti,	If he feels a painful feeling, he understands:
‘sā aniccā’ti pajānāti,	‘It is impermanent;
‘anajjhositā’ti pajānāti,	there is no holding to it;
‘anabhinanditā’ti pajānāti.	there is no delight in it.’
Aduk­kha­ma­su­khañce vedanaṃ vedeti,	If he feels a neither-painful-nor-pleasant feeling, he understands:
‘sā aniccā’ti pajānāti,	‘It is impermanent;
‘anajjhositā’ti pajānāti,	there is no holding to it;
‘anabhinanditā’ti pajānāti.	there is no delight in it.’

(detached from 3 types of sensation)

So sukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti;	“If he feels a pleasant feeling, he feels it detached;
dukkhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti;	if he feels a painful feeling, he feels it detached;
aduk­kha­ma­su­khañce vedanaṃ vedeti, visaṃyutto naṃ vedeti.	if he feels a neither-painful-nor-pleasant feeling, he feels it detached.

(body sensations from death)

So kāya­pariyan­tikaṃ vedanaṃ vedayamāno	When he feels a feeling terminating with the body, he understands:
‘kāya­pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,	‘I feel a feeling terminating with the body.’
jīvita­pariyan­tikaṃ vedanaṃ vedayamāno	When he feels a feeling terminating with life, he understands:
‘jīvita­pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,	‘I feel a feeling terminating with life.’ He understands:
‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvita­pariyā­dānā idheva sabba­ve­dayi­tāni ana­bhinan­di­tāni sītī­bhavis­santī’ti pajānāti.	‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’

140.12.5 - (simile of oil lamp)

Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;	Bhikkhu, just as an oil-lamp burns depending on on oil and a wick,
tasseva telassa ca vaṭṭiyā ca pariyādānā	and when the oil and wick are used up,
aññassa ca anupahārā	if it does not get any more fuel,
anāhāro nibbāyati;	it is extinguished from lack of fuel;

(repeat of vedana section prior to simile)

evameva kho, bhikkhu, kāya­pariyan­tikaṃ vedanaṃ vedayamāno ‘kāya­pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvita­pariyan­tikaṃ vedanaṃ vedayamāno	so too when he feels a feeling terminating with the body…a feeling terminating with life, he understands:
‘jīvita­pariyan­tikaṃ vedanaṃ vedayāmī’ti pajānāti,	‘I feel a feeling terminating with life.’ He understands:
‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvita­pariyā­dānā idheva sabba­ve­dayi­tāni ana­bhinan­di­tāni sītī­bhavis­santī’ti pajānāti.	‘On the dissolution of the body, with the ending of life, all that is felt, not being delighted in, will become cool right here.’

140.14 – (4 foundations)

Tasmā evaṃ samannāgato bhikkhu iminā paramena paññā­dhiṭṭhā­nena samannāgato hoti.	“Therefore a bhikkhu possessing this wisdom possesses the supreme foundation of wisdom.
Esā hi, bhikkhu, paramā ariyā paññā yadidaṃ—sabba­duk­khak­khaye ñāṇaṃ.	For this, bhikkhu, is the supreme noble wisdom, namely, the knowledge of the destruction of all suffering.
Tassa sā vimutti sacce ṭhitā akuppā hoti.	“His deliverance, being founded upon truth, is unshakeable.
Tañhi, bhikkhu, musā yaṃ mosadhammaṃ, taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ.	For that is false, bhikkhu, which has a deceptive nature, and that is true which has an undeceptive nature—Nibbāna.
Tasmā evaṃ samannāgato bhikkhu iminā paramena saccā­dhiṭṭhā­nena samannāgato hoti.	Therefore a bhikkhu possessing this truth possesses the supreme foundation of truth.
Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ—amosadhammaṃ nibbānaṃ.	For this, bhikkhu, is the supreme noble truth, namely, Nibbāna, which has an undeceptive nature.
Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.	“Formerly, when he was ignorant, he undertook and accepted acquisitions;
Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgā­dhiṭṭhā­nena samannāgato hoti.	Therefore a bhikkhu possessing this relinquishment possesses the supreme foundation of relinquishment.
Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ—sabbū­padhipa­ṭi­nissaggo.	For this, bhikkhu, is the supreme noble relinquishment, namely, the relinquishing of all acquisitions.
Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.	“Formerly, when he was ignorant, he experienced covetousness, desire, and lust;
Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.	Formerly, when he was ignorant, he experienced anger, ill will, and hate;
Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.	Formerly, when he was ignorant, he experienced ignorance and delusion;
Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.	now he has abandoned them, cut them off at the root, made them like a palm stump, done away with them so that they are no longer subject to future arising.
Tasmā evaṃ samannāgato bhikkhu iminā paramena upasa­mā­dhiṭṭhā­nena samannāgato hoti.	Therefore a bhikkhu possessing this peace possesses the supreme foundation of peace.
Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ—rāgado­samohā­naṃ upasamo.	For this, bhikkhu, is the supreme noble peace, namely, the pacification of lust, hate, and delusion.
‘Paññaṃ nappamajjeyya, sacca­ma­nurak­kheyya, ­cāgama­nub­rū­heyya, santimeva so sikkheyyā’ti—	“So it was with reference to this that it was said:
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	‘One should not neglect wisdom, should preserve truth, should cultivate relinquishment, and should train for peace.’
‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—iti kho panetaṃ vuttaṃ.	“‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ So it was said.
Kiñcetaṃ paṭicca vuttaṃ?	And with reference to what was this said?
‘Asmī’ti, bhikkhu, maññitametaṃ,	“Bhikkhu, ‘I am’ is a conceiving;
‘ayamahamasmī’ti maññitametaṃ,	‘I am this’ is a conceiving;
‘bhavissan’ti maññitametaṃ,	‘I shall be’ is a conceiving;
‘na bhavissan’ti maññitametaṃ,	‘I shall not be’ is a conceiving;
‘rūpī bhavissan’ti maññitametaṃ,	‘I shall be possessed of form’ is a conceiving;
‘arūpī bhavissan’ti maññitametaṃ,	‘I shall be formless’ is a conceiving;
‘saññī bhavissan’ti maññitametaṃ,	‘I shall be percipient’ is a conceiving;
‘asaññī bhavissan’ti maññitametaṃ,	‘I shall be non-percipient’ is a conceiving;
‘nevasaññī­nāsaññī bhavissan’ti maññitametaṃ.	‘I shall be neither-percipient-nor-non-percipient’ is a conceiving.
Maññitaṃ, bhikkhu, rogo maññitaṃ gaṇḍo maññitaṃ sallaṃ.	Conceiving is a disease, conceiving is a tumour, conceiving is a dart.
Sabba­maññi­tā­naṃ tveva, bhikkhu, samatikkamā muni santoti vuccati.	By overcoming all conceivings, bhikkhu, one is called a sage at peace.
Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati,	And the sage at peace is not born, does not age, does not die;
na kuppati, na piheti.	he is not shaken and does not yearn.
Tañhissa, bhikkhu, natthi yena jāyetha,	For there is nothing present in him by which he might be born.
ajāyamāno kiṃ jīyissati,	Not being born, how could he age?
ajīyamāno kiṃ mīyissati,	Not ageing, how could he die?
amīyamāno kiṃ kuppissati,	Not dying, how could he be shaken?
akuppamāno kissa pihessati?	Not being shaken, why should he yearn?
‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti—iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.	“So it was with reference to this that it was said:
Imaṃ kho me tvaṃ, bhikkhu, saṃkhittena chadhā­tu­vibhaṅ­gaṃ dhārehī”ti.	‘The tides of conceiving do not sweep over one who stands upon these foundations, and when the tides of conceiving no longer sweep over him he is called a sage at peace.’ Bhikkhu, bear in mind this brief exposition of the six elements.”

140.16 – (conclusion: Pukkusāti wants to ordain)

Atha kho āyasmā pukkusāti:	Thereupon the venerable Pukkusāti thought:
“satthā kira me anuppatto, sugato kira me anuppatto, sammāsambuddho kira me anuppatto”ti	“Indeed, the Teacher has come to me! The Sublime One has come to me! The Fully Enlightened One has come to me!”
uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca:	Then he rose from his seat, arranged his upper robe over one shoulder, and prostrating himself with his head at the Blessed One’s feet, he said:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudā­cari­tab­baṃ amaññissaṃ.	“Venerable sir, a transgression overcame me, in that like a fool, confused and blundering, I presumed to address the Blessed One as ‘friend.’
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Venerable sir, may the Blessed One forgive my transgression seen as such for the sake of restraint in the future.”
“Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ maṃ tvaṃ āvusovādena samudā­cari­tab­baṃ amaññittha.	“Surely, bhikkhu, a transgression overcame you, in that like a fool, confused and blundering, you presumed to address me as ‘friend.’
Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you see your transgression as such and make amends in accordance with the Dhamma, we forgive you.
Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.	For it is growth in the Noble One’s Discipline when one sees one’s transgression as such, makes amends in accordance with the Dhamma, and undertakes restraint in the future.”
“Labheyyāhaṃ, bhante, bhagavato santike upasampadan”ti.	“Venerable sir, I would receive the full admission under the Blessed One.”
“Paripuṇṇaṃ pana te, bhikkhu, pattacīvaran”ti?	“But are your bowl and robes complete, bhikkhu?”
“Na kho me, bhante, paripuṇṇaṃ pattacīvaran”ti.	“Venerable sir, my bowl and robes are not complete.”

140.16.2 – (he get gored by a bull)

“Na kho, bhikkhu, tathāgatā apari­puṇṇa­patta­cīvaraṃ upasampādentī”ti.	“Bhikkhu, Tathāgatas do not give the full admission to anyone whose bowl and robes are not complete.”
Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā patta­cīvara­pari­yesanaṃ pakkāmi.	Then the venerable Pukkusāti, having delighted and rejoiced in the Blessed One’s words, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, he departed in order to search for a bowl and robes.
Atha kho āyasmantaṃ pukkusātiṃ patta­cīvara­pari­yesanaṃ carantaṃ" vibbhantā gāvī" jīvitā voropesi.	Then, while the venerable Pukkusāti was searching for a bowl and robes, a stray cow killed him.
Atha kho sambahulā bhikkhū yena bhagavā tenu­pasaṅka­miṃsu;	Then a number of bhikkhus went to the Blessed One,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	and after paying homage to him,
Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	they sat down at one side and told him:
“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato.	“Venerable sir, the clansman Pukkusāti, who was given brief instruction by the Blessed One, has died.
Tassa kā gati,	What is his destination?
ko abhisamparāyo”ti?	What is his future course?”

140.16.4 – (Buddha announces he was reborn in pure abodes as non returner)

“Paṇḍito, bhikkhave, pukkusāti kulaputto	“Bhikkhus, the clansman Pukkusāti was wise.
paccapādi dhammas­sānu­dhammaṃ, na ca maṃ dham­mādhika­ra­ṇaṃ vihesesi.	He practised in accordance with the Dhamma and did not trouble me in the interpretation of the Dhamma.
Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti.	With the destruction of the five lower fetters, the clansman Pukkusāti has reappeared spontaneously in the Pure Abodes and will attain final Nibbāna there without ever returning from that world.”
Idamavoca bhagavā.	That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	The bhikkhus were satisfied and delighted in the Blessed One’s words.
Dhātu­vibhaṅ­ga­suttaṃ niṭṭhitaṃ dasamaṃ.	(end of sutta⏹️)

141 - MN 141 Sacca-vibhaṅga: truth-analysis

	(derived from B. Sujato 2018/12)
Saccavibhaṅgasutta	The Analysis of the Truths
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.	At one time the Buddha was staying near Benares, in the deer park at Isipatana.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

141.0 - (supreme wheel of Dharma, four noble truths analysis)

“Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ—	“Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	The noble truths of suffering, the origin of suffering, the cessation of suffering and the way of practice that leads to the cessation of suffering.
Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ—	Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.

141.0.2 - (Sāriputta guides people to stream entry, Moggallāna to arahant)

Sevatha, bhikkhave, sāriputtamoggallāne;	monks, you should cultivate friendship with Sāriputta and Moggallāna.
bhajatha, bhikkhave, sāriputtamoggallāne.	You should associate with Sāriputta and Moggallāna.
Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ.	They’re astute, and they support their spiritual companions.
Seyyathāpi, bhikkhave, janetā, evaṃ sāriputto;	Sāriputta is just like the mother who gives birth,
seyyathāpi jātassa āpādetā, evaṃ moggallāno.	while Moggallāna is like the one who raises the child.
Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.	Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal.
Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātun”ti.	Sāriputta is able to teach, assert, establish, clarify, analyze, and reveal the four noble truths.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.

141.0.3 - (Buddha asks Sāriputta to give the talk)

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:	Then soon after the Buddha left, Venerable Sāriputta said to the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ—	“Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.	The noble truths of suffering, the origin of suffering, the cessation of suffering and the way of practice that leads to the cessation of suffering.

141.1 - (nt1 dukkha)

Katamañcāvuso, dukkhaṃ ariyasaccaṃ?	And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena pañcupādānakkhandhā dukkhā.	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

141.1.1 - ( And what is rebirth?)

Katamā cāvuso, jāti?	And what is rebirth?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho,	The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.
ayaṃ vuccatāvuso: ‘jāti’.	This is called rebirth.

141.1.2 - ( And what is old age?)

Katamā cāvuso, jarā?	And what is old age?
Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko,	The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṃ vuccatāvuso: ‘jarā’.	This is called old age.
Katamañcāvuso, maraṇaṃ?	And what is death?
Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,	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 live faculty of the various sentient beings in the various orders of sentient beings.
idaṃ vuccatāvuso: ‘maraṇaṃ’.	This is called death.

141.1.3 - ( And what is death?)

Katamo cāvuso, soko?	And what is sorrow?
Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko,	The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.
ayaṃ vuccatāvuso: ‘soko’.	This is called sorrow.

141.1.4 - ( And what is lamentation?)

Katamo cāvuso, paridevo?	And what is lamentation?
Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ,	The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.
ayaṃ vuccatāvuso: ‘paridevo’.	This is called lamentation.

141.1.5 - ( And what is suffering?)

Katamañcāvuso, dukkhaṃ?	And what is suffering?
Yaṃ kho, āvuso, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ,	Physical pain, physical displeasure, the painful, unpleasant feeling that’s born from physical contact.
idaṃ vuccatāvuso: ‘dukkhaṃ’.	This is called suffering.

141.1.6 - ( And what is sadness?)

Katamañcāvuso, domanassaṃ?	And what is sadness?
Yaṃ kho, āvuso, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ,	Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.
idaṃ vuccatāvuso: ‘domanassaṃ’.	This is called sadness.

141.1.7 - ( And what is distress?)

Katamo cāvuso, upāyāso?	And what is distress?
Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ,	The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.
ayaṃ vuccatāvuso: ‘upāyāso’.	This is called distress.

141.1.8 - ( And what is ‘not getting what you wish for is suffering’?)

Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ?	And what is ‘not getting what you wish for is suffering’?
Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati:	In sentient beings who are liable to be reborn, such a wish arises:
‘aho vata mayaṃ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.	‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’
Na kho panetaṃ icchāya pattabbaṃ.	But you can’t get that by wishing.
Idampi: ‘yampicchaṃ na labhati tampi dukkhaṃ’.	This is: ‘not getting what you wish for is suffering.’
Jarādhammānaṃ, āvuso, sattānaṃ … pe …	In sentient beings who are liable to grow old …
byādhidhammānaṃ, āvuso, sattānaṃ …	fall ill …
maraṇadhammānaṃ, āvuso, sattānaṃ …	die …
sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati:	experience sorrow, lamentation, pain, sadness, and distress, such a wish arises:
‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.	‘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!’
Na kho panetaṃ icchāya pattabbaṃ.	But you can’t get that by wishing.
Idampi: ‘yampicchaṃ na labhati tampi dukkhaṃ’.	This is: ‘not getting what you wish for is suffering.’

141.1.9 - ( And what is ‘in brief, the five grasping aggregates are suffering’?)

Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?	And what is ‘in brief, the five grasping aggregates are suffering’?
Seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	They are the grasping aggregates that consist of form, feeling, perception, co-doings, and consciousness.
Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.	This is called ‘in brief, the five grasping aggregates are suffering.’
Idaṃ vuccatāvuso: ‘dukkhaṃ ariyasaccaṃ’.	This is called the noble truth of suffering.

141.2 - (nt2 origin of dukkha)

Katamañcāvuso, dukkhasamudayaṃ ariyasaccaṃ?	And what is the noble truth of the origin of suffering?
Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ—	It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā,	craving for sensual pleasures, craving to continue existence, and craving to end existence.
idaṃ vuccatāvuso: ‘dukkhasamudayaṃ ariyasaccaṃ’.	This is called the noble truth of the origin of suffering.

141.3 - (nt3 cessation of dukkha)

Katamañcāvuso, dukkhanirodhaṃ ariyasaccaṃ?	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 clinging to it.
idaṃ vuccatāvuso: ‘dukkhanirodhaṃ ariyasaccaṃ’.	This is called the noble truth of the cessation of suffering.

141.4 - (nt4 path that leads to cessation of dukkha)

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?	And what is the noble truth of the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ—	It is simply this noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.

141.4.1 - (right view)

Katamā cāvuso, sammādiṭṭhi?	And what is right view?
Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ,	Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṃ vuccatāvuso: ‘sammādiṭṭhi’.	This is called right view.

141.4.2 - (right resolve)

Katamo cāvuso, sammāsaṅkappo?	And what is right thought?
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo,	Thoughts of renunciation, friendly-kindness, and non-harming.
ayaṃ vuccatāvuso: ‘sammāsaṅkappo’.	This is called right thought.

141.4.3 - (right speech)

Katamā cāvuso, sammāvācā?	And what is right speech?
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,	Refraining from lying, divisive speech, harsh speech, and talking nonsense.
ayaṃ vuccatāvuso: ‘sammāvācā’.	This is called right speech.

141.4.4 - (right action)

Katamo cāvuso, sammākammanto?	And what is right action?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,	Refraining from killing living creatures, stealing, and sexual misconduct.
ayaṃ vuccatāvuso: ‘sammākammanto’.	This is called right action.

141.4.5 - (right livelihood)

Katamo cāvuso, sammāājīvo?	And what is right livelihood?
Idhāvuso, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti,	It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
ayaṃ vuccatāvuso: ‘sammāājīvo’.	This is called right livelihood.

141.4.6 - (right effort)

Katamo cāvuso, sammāvāyāmo?	And what is right effort?
Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,	It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati,	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
ayaṃ vuccatāvuso: ‘sammāvāyāmo’.	This is called right effort.

141.4.7 - (right remembering)

Katamā cāvuso, sammāsati?	And what is right remembering?
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	It’s when a monk meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī viharati … pe …	They meditate observing an aspect of feelings …
citte cittānupassī viharati …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
ayaṃ vuccatāvuso: ‘sammāsati’.	This is called right remembering.

141.4.8 - (right undistractible lucidity)

Katamo cāvuso, sammāsamādhi?	And what is right undistractible-lucidity?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati,	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati … pe … tatiyaṃ jhānaṃ … pe …	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 the pleasure of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
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.
ayaṃ vuccatāvuso: ‘sammāsamādhi’.	This is called right undistractible-lucidity.
Idaṃ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’.	This is called the noble truth of the practice that leads to the cessation of suffering.

141.10 - (conclusion)

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ—	Near Benares, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.	It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.”
Idamavoca āyasmā sāriputto.	That’s what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Sāriputta said.

142 – MN 142 Dakkhiṇā-vibhaṅga: The Analysis of Offerings to the Teacher

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 142	Middle Discourses 142

142.1 - (Nun Mahāpajāpati offers Buddha garments)

Dakkhiṇāvibhaṅgasutta	The Analysis of Offerings to the Teacher
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahāpajāpati gotamī navaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mahāpajāpati gotamī bhagavantaṃ etadavoca:	Then Mahāpajāpati Gotamī approached the Buddha bringing a new pair of garments. She bowed, sat down to one side, and said to the Buddha:
“idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ.	“Sir, I have spun and woven this new pair of garments specially for the Buddha.
Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	May the Buddha please accept this from me out of compassion.”
Evaṃ vutte, bhagavā mahāpajāpatiṃ gotamiṃ etadavoca:	When she said this, the Buddha said to her:
“saṃghe, gotami, dehi.	“Give it to the Saṅgha, Gotamī.
Saṃghe te dinne ahañceva pūjito bhavissāmi saṃgho cā”ti.	When you give to the Saṅgha, both the Saṅgha and I will be honored.”
Dutiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca:	For a second time …
“idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ.
Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.
Dutiyampi kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca:
“saṅghe, gotami, dehi.
Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.

142.2 - (Buddha asks her to offer to sangha instead)

Tatiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca:	For a third time, Mahāpajāpatī Gotamī said to the Buddha:
“idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ.	“Sir, I have spun and woven this new pair of garments specially for the Buddha.
Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	May the Buddha please accept this from me out of compassion.”
Tatiyampi kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca:	And for a third time, the Buddha said to her:
“saṅghe, gotami, dehi.	“Give it to the Saṅgha, Gotamī.
Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.	When you give to the Saṅgha, both the Saṅgha and I will be honored.”

142.3 - (Ananda asks Buddha to accept since she was Buddha’s stepmother)

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṃ dussayugaṃ.	“Sir, please accept the new pair of garments from Mahāpajāpati Gotamī.
Bahūpakārā, bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā;	Sir, Mahāpajāpatī was very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk.
bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi.	When the Buddha’s birth mother passed away, she nurtured him at her own breast.
Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā.	And the Buddha has been very helpful to Mahāpajāpatī.
Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṃghaṃ saraṇaṃ gatā.	It is owing to the Buddha that Mahāpajāpatī has gone for refuge to the Buddha, the teaching, and the Saṅgha.
Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.	It’s owing to the Buddha that she refrains from killing living creatures, stealing, committing sexual misconduct, lying, and taking alcoholic drinks that cause negligence.
Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṃghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā.	It’s owing to the Buddha that she has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethics loved by the noble ones.
Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā.	It’s owing to the Buddha that she is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.
Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā”ti.	The Buddha has been very helpful to Mahāpajāpatī.”

142.4 - (Buddha lists the types of kindness hard to repay)

“Evametaṃ, ānanda.	“That’s so true, Ānanda.
Yaṃ hānanda, puggalo puggalaṃ āgamma buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ—	When someone has enabled you to go for refuge, it’s not easy to repay them
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.	by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.
Yaṃ hānanda, puggalo puggalaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ—	When someone has enabled you to refrain from killing, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence, it’s not easy to repay them …
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Yaṃ hānanda, puggalo puggalaṃ āgamma buddhe aveccappasādena samannāgato hoti, dhamme … saṅghe … ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ—	When someone has enabled you to have experiential confidence in the Buddha, the teaching, and the Saṅgha, and the ethics loved by the noble ones, it’s not easy to repay them …
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.
Yaṃ hānanda, puggalo puggalaṃ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ—	When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them
abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānuppadānena.	by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.

142.5 - ( fourteen kinds of personal offerings to a teacher.)

Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā.	Ānanda, there are these fourteen personal offerings to a teacher.
Katamā cuddasa?	What fourteen?
Tathāgate arahante sammāsambuddhe dānaṃ deti—	One gives a gift to the Realized One, the perfected one, the fully awakened Buddha.
ayaṃ paṭhamā pāṭipuggalikā dakkhiṇā.	This is the first personal teacher’s offering.
Paccekasambuddhe dānaṃ deti—	One gives a gift to a Buddha awakened for themselves.
ayaṃ dutiyā pāṭipuggalikā dakkhiṇā.	This is the second personal teacher’s offering.
Tathāgatasāvake arahante dānaṃ deti—	One gives a gift to a perfected one.
ayaṃ tatiyā pāṭipuggalikā dakkhiṇā.	This is the third personal teacher’s offering.
Arahattaphalasacchikiriyāya paṭipanne dānaṃ deti—	One gives a gift to a someone practicing to realize the fruit of perfection.
ayaṃ catutthī pāṭipuggalikā dakkhiṇā.	This is the fourth personal teacher’s offering.
Anāgāmissa dānaṃ deti—	One gives a gift to a non-returner.
ayaṃ pañcamī pāṭipuggalikā dakkhiṇā.	This is the fifth personal teacher’s offering.
Anāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti—	One gives a gift to a someone practicing to realize the fruit of non-return.
ayaṃ chaṭṭhī pāṭipuggalikā dakkhiṇā.	This is the sixth personal teacher’s offering.
Sakadāgāmissa dānaṃ deti—	One gives a gift to a once-returner.
ayaṃ sattamī pāṭipuggalikā dakkhiṇā.	This is the seventh personal teacher’s offering.
Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti—	One gives a gift to a someone practicing to realize the fruit of once-return.
ayaṃ aṭṭhamī pāṭipuggalikā dakkhiṇā.	This is the eighth personal teacher’s offering.
Sotāpanne dānaṃ deti—	One gives a gift to a stream-enterer.
ayaṃ navamī pāṭipuggalikā dakkhiṇā.	This is the ninth personal teacher’s offering.
Sotāpattiphalasacchikiriyāya paṭipanne dānaṃ deti—	One gives a gift to a someone practicing to realize the fruit of stream-entry.
ayaṃ dasamī pāṭipuggalikā dakkhiṇā.	This is the tenth personal teacher’s offering.
Bāhirake kāmesu vītarāge dānaṃ deti—	One gives a gift to someone outside of Buddhism who is free of sensual desire.
ayaṃ ekādasamī pāṭipuggalikā dakkhiṇā.	This is the eleventh personal teacher’s offering.
Puthujjanasīlavante dānaṃ deti—	One gives a gift to an ordinary person who has good ethical conduct.
ayaṃ dvādasamī pāṭipuggalikā dakkhiṇā.	This is the twelfth personal teacher’s offering.
Puthujjanadussīle dānaṃ deti—	One gives a gift to an ordinary person who has bad ethical conduct.
ayaṃ terasamī pāṭipuggalikā dakkhiṇā.	This is the thirteenth personal teacher’s offering.
Tiracchānagate dānaṃ deti—	One gives a gift to an animal.
ayaṃ cuddasamī pāṭipuggalikā dakkhiṇāti.	This is the fourteenth personal teacher’s offering.

142.5.2 - (The kind of merit from those offerings)

Tatrānanda, tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṃ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṃ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe.

Now, Ānanda, gifts to the following persons may be expected to yield the following returns. To an animal, a hundred times. To an unethical ordinary person, a thousand. To an ethical ordinary person, a hundred thousand. To an outsider free of sensual desire, 10,000,000,000. But a gift to someone practicing to realize the fruit of stream-entry may be expected to yield incalculable, immeasurable returns. How much more so a gift to a stream-enterer, someone practicing to realize the fruit of once-return, a once-returner, someone practicing to realize the fruit of non-return, a non-returner, someone practicing to realize the fruit of perfection, a perfected one, or a Buddha awakened for themselves? How much more so a Realized One, a perfected one, a fully awakened Buddha?

142.6 - ( But there are, Ānanda, seven teacher’s offerings bestowed on a Saṅgha.)

Satta kho panimānanda, saṅghagatā dakkhiṇā.	But there are, Ānanda, seven teacher’s offerings bestowed on a Saṅgha.
Katamā satta?	What seven?
Buddhappamukhe ubhatosaṅghe dānaṃ deti—	One gives a gift to the Saṅgha of both monks and nuns headed by the Buddha.
ayaṃ paṭhamā saṅghagatā dakkhiṇā.	This is the first teacher’s offering bestowed on a Saṅgha.
Tathāgate parinibbute ubhatosaṅghe dānaṃ deti—	One gives a gift to the Saṅgha of both monks and nuns after the Buddha has finally become nirvana'd.
ayaṃ dutiyā saṅghagatā dakkhiṇā.	This is the second teacher’s offering bestowed on a Saṅgha.
Bhikkhusaṅghe dānaṃ deti—	One gives a gift to the Saṅgha of monks.
ayaṃ tatiyā saṅghagatā dakkhiṇā.	This is the third teacher’s offering bestowed on a Saṅgha.
Bhikkhunisaṅghe dānaṃ deti—	One gives a gift to the Saṅgha of nuns.
ayaṃ catutthī saṅghagatā dakkhiṇā.	This is the fourth teacher’s offering bestowed on a Saṅgha.
‘Ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā’ti dānaṃ deti—	One gives a gift, thinking: ‘Appoint this many monks and nuns for me from the Saṅgha.’
ayaṃ pañcamī saṅghagatā dakkhiṇā.	This is the fifth teacher’s offering bestowed on a Saṅgha.
‘Ettakā me bhikkhū saṅghato uddissathā’ti dānaṃ deti—	One gives a gift, thinking: ‘Appoint this many monks for me from the Saṅgha.’
ayaṃ chaṭṭhī saṅghagatā dakkhiṇā.	This is the sixth teacher’s offering bestowed on a Saṅgha.
‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṃ deti—	One gives a gift, thinking: ‘Appoint this many nuns for me from the Saṅgha.’
ayaṃ sattamī saṅghagatā dakkhiṇā.	This is the seventh teacher’s offering bestowed on a Saṅgha.

142.7 - ( personal offering not as fruitful than one bestowed on a Saṅgha.)

Bhavissanti kho panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā.	In times to come there will be members of the spiritual family merely by virtue of wearing ocher cloth around their necks; but they are unethical and of bad character.
Tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti.	People will give gifts to those unethical people in the name of the Saṅgha.
Tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkheyyaṃ appameyyaṃ vadāmi.	Even then, I say, a teacher’s offering bestowed on the Saṅgha is incalculable and immeasurable.
Na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dānaṃ mahapphalataraṃ vadāmi.	But I say that there is no way a personal offering can be more fruitful than one bestowed on a Saṅgha.

142.8 - ( four ways of purifying an offering to a teacher.)

Catasso kho imā, ānanda, dakkhiṇā visuddhiyo.	Ānanda, there are these four ways of purifying an offering to a teacher.
Katamā catasso?	What four?
Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.	There’s an offering to a teacher that’s purified by the giver, not the recipient.
Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.	There’s an offering to a teacher that’s purified by the recipient, not the giver.
Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.	There’s an offering to a teacher that’s purified by neither the giver nor the recipient.
Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.	There’s an offering to a teacher that’s purified by both the giver and the recipient.
Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato?	And how is an offering to a teacher purified by the giver, not the recipient?
Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā—	It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.
evaṃ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato?	And how is an offering to a teacher purified by the recipient, not the giver?
Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto kalyāṇadhammā—	It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
evaṃ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato?	And how is an offering to a teacher purified by neither the giver nor the recipient?
Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā—	It’s when both the giver and the recipient are unethical, of bad character.
evaṃ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
Kathañcānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca?	And how is an offering to a teacher purified by both the giver and the recipient?
Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā—	It’s when both the giver and the recipient are ethical, of good character.
evaṃ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti.	These are the four ways of purifying an offering to a teacher.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:

(verse️)

“Yo sīlavā dussīlesu dadāti dānaṃ,	“When an ethical person with trusting heart
Dhammena laddhaṃ supasannacitto;	gives a proper gift to unethical persons,
Abhisaddahaṃ kammaphalaṃ uḷāraṃ,	trusting in the ample fruit of deeds,
Sā dakkhiṇā dāyakato visujjhati.	that offering is purified by the giver.
Yo dussīlo sīlavantesu dadāti dānaṃ,	When an unethical and untrusting person,
Adhammena laddhaṃ appasannacitto;	gives an improper gift to ethical persons,
Anabhisaddahaṃ kammaphalaṃ uḷāraṃ,	not trusting in the ample fruit of deeds,
Sā dakkhiṇā paṭiggāhakato visujjhati.	that offering is purified by the receivers.
Yo dussīlo dussīlesu dadāti dānaṃ,	When an unethical and untrusting person,
Adhammena laddhaṃ appasannacitto;	gives an improper gift to ethical persons,
Anabhisaddahaṃ kammaphalaṃ uḷāraṃ,	not trusting in the ample fruit of deeds,
Na taṃ dānaṃ vipulapphalanti brūmi.	I declare that gift is not very fruitful.
Yo sīlavā sīlavantesu dadāti dānaṃ,	When an ethical person with trusting heart
Dhammena laddhaṃ supasannacitto;	gives a proper gift to ethical persons,
Abhisaddahaṃ kammaphalaṃ uḷāraṃ,	trusting in the ample fruit of deeds,
Taṃ ve dānaṃ vipulapphalanti brūmi.	I declare that gift is abundantly fruitful.
Yo vītarāgo vītarāgesu dadāti dānaṃ,	But when the passionless gives to the passionless
Dhammena laddhaṃ supasannacitto;	a proper gift with trusting heart,
Abhisaddahaṃ kammaphalaṃ uḷāraṃ,	trusting in the ample fruit of deeds,
Taṃ ve dānaṃ āmisadānānamaggan”ti.	that’s truly the best of material gifts.”

(end of sutta⏹️)

143 - MN 143 Anāthapiṇḍik’-ovāda: Advice to Anāthapiṇḍika

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 143	Middle Discourses 143

143.1 - (Anāthapiṇḍika was sick, suffering, gravely ill. )

Anāthapiṇḍikovādasutta	Advice to Anāthapiṇḍika
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill.
Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi:	Then he addressed a man:
“ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi:	“Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.	‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So bhagavato pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi:	Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him:
‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.	‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
So āyasmato sāriputtassa pāde sirasā vandatī’ti.	He bows with his head to your feet.’
Evañca vadehi:	And then say:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please visit him at his home out of compassion.’”
“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca:	“Yes, sir,” that man replied. He did as Anāthapiṇḍika asked.
“anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
So bhagavato pāde sirasā vandatī”ti.
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca:
“anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno.
So āyasmato sāriputtassa pāde sirasā vandati;
evañca vadeti:
‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.	Sāriputta consented in silence.

143.2 - (Sāriputta comes to give him final talk)

Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out, and said to Anāthapiṇḍika:
“kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“Householder, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	“I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading, its growing, not its fading, is evident.
Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti.	The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā.	The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṃ parikantanti.	The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver.
Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ, samparitāpeyyuṃ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṃ ḍāho.	The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. That’s how severe the burning is in my body.
Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.	I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading, its growing, not its fading, is evident.”

143.3 - (‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’)

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	“That’s why, householder, you should train like this:
‘na cakkhuṃ upādiyissāmi, na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’
Evañhi te, gahapati, sikkhitabbaṃ.	That’s how you should train.

143.3.2 - (permutate for all 6 internal senses)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na sotaṃ upādiyissāmi, na ca me sotanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na ghānaṃ upādiyissāmi, na ca me ghānanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na jivhaṃ upādiyissāmi, na ca me jivhānissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.’ …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na kāyaṃ upādiyissāmi, na ca me kāyanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’ …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na manaṃ upādiyissāmi, na ca me manonissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.’
Evañhi te, gahapati, sikkhitabbaṃ. (1)	That’s how you should train.

143.3.3 - (permutate for 6 external objects)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp sights, and there shall be no consciousness of mine dependent on sights.’ …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na saddaṃ upādiyissāmi … pe …	‘I shall not grasp sound …
na gandhaṃ upādiyissāmi …	smell …
na rasaṃ upādiyissāmi …	taste …
na phoṭṭhabbaṃ upādiyissāmi …	touch …
na dhammaṃ upādiyissāmi, na ca me dhammanissitaṃ viññāṇaṃ bhavissatī’ti.	thoughts, and there shall be no consciousness of mine dependent on thoughts.’
Evañhi te, gahapati, sikkhitabbaṃ. (2)	That’s how you should train.

143.3.4 - (permutate for 6 classes of consciousness)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na cakkhuviññāṇaṃ upādiyissāmi, na ca me cakkhuviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na sotaviññāṇaṃ upādiyissāmi …	‘I shall not grasp ear consciousness …
na ghānaviññāṇaṃ upādiyissāmi …	nose consciousness …
na jivhāviññāṇaṃ upādiyissāmi …	tongue consciousness …
na kāyaviññāṇaṃ upādiyissāmi …	body consciousness …
na manoviññāṇaṃ upādiyissāmi, na ca me manoviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti.	mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’
Evañhi te, gahapati, sikkhitabbaṃ. (3)	That’s how you should train.

143.3.5 - (permutate for 6 classes of contact)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na cakkhusamphassaṃ upādiyissāmi, na ca me cakkhusamphassanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp eye contact …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na sotasamphassaṃ upādiyissāmi …	ear contact …
na ghānasamphassaṃ upādiyissāmi …	nose contact …
na jivhāsamphassaṃ upādiyissāmi …	tongue contact …
na kāyasamphassaṃ upādiyissāmi …	body contact …
na manosamphassaṃ upādiyissāmi, na ca me manosamphassanissitaṃ viññāṇaṃ bhavissatī’ti.	mind contact, and there shall be no consciousness of mine dependent on mind contact.’
Evañhi te, gahapati, sikkhitabbaṃ. (4)	That’s how you should train.

143.3.6 - (permutate for 6 classes of sensation)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na cakkhusamphassajaṃ vedanaṃ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp feeling born of eye contact …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na sotasamphassajaṃ vedanaṃ upādiyissāmi …	feeling born of ear contact …
na ghānasamphassajaṃ vedanaṃ upādiyissāmi …	feeling born of nose contact …
na jivhāsamphassajaṃ vedanaṃ upādiyissāmi …	feeling born of tongue contact …
na kāyasamphassajaṃ vedanaṃ upādiyissāmi …	feeling born of body contact …
na manosamphassajaṃ vedanaṃ upādiyissāmi, na ca me manosamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti.	feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’
Evañhi te, gahapati, sikkhitabbaṃ. (5)	That’s how you should train.

143.4 - (”I shall not grasp the 6 elements” [rūpa + space + consciousness])

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na pathavīdhātuṃ upādiyissāmi, na ca me pathavīdhātunissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the earth element …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na āpodhātuṃ upādiyissāmi …	water element …
na tejodhātuṃ upādiyissāmi …	fire element …
na vāyodhātuṃ upādiyissāmi …	air element …
na ākāsadhātuṃ upādiyissāmi …	space element …
na viññāṇadhātuṃ upādiyissāmi, na ca me viññāṇadhātunissitaṃ viññāṇaṃ bhavissatī’ti.	consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.’
Evañhi te, gahapati, sikkhitabbaṃ. (6)	That’s how you should train.

143.5 - (”I shall not grasp the {{__5uk}} aggregates…”)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp form …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na vedanaṃ upādiyissāmi …	feeling …
na saññaṃ upādiyissāmi …	perception …
na saṅkhāre upādiyissāmi …	co-doings …
na viññāṇaṃ upādiyissāmi, na ca me viññāṇanissitaṃ viññāṇaṃ bhavissatī’ti.	consciousness, and there shall be no consciousness of mine dependent on consciousness.’
Evañhi te, gahapati, sikkhitabbaṃ. (7)	That’s how you should train.

143.6 - (”I shall not grasp the 4 formless attainments…”)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na ākāsānañcāyatanaṃ upādiyissāmi, na ca me ākāsānañcāyatananissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the dimension of infinite space …
Evañhi te, gahapati, sikkhitabbaṃ.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:
‘na viññāṇañcāyatanaṃ upādiyissāmi …	the dimension of infinite consciousness …
na ākiñcaññāyatanaṃ upādiyissāmi …	the dimension of nothingness …
na nevasaññānāsaññāyatanaṃ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṃ viññāṇaṃ bhavissatī’ti.	the dimension of neither perception nor non-perception, and there shall be no consciousness of mine dependent on the dimension of neither perception nor non-perception.’
Evañhi te, gahapati, sikkhitabbaṃ. (8)	That’s how you should train.

143.7 - (”I shall not grasp this world, other world, whatever is seen, heard, sensed, cognized…”)

Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na idhalokaṃ upādiyissāmi, na ca me idhalokanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’
Evañhi te, gahapati, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘na paralokaṃ upādiyissāmi, na ca me paralokanissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.’
Evañhi te, gahapati, sikkhitabbaṃ.	That’s how you should train.
Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ:	You should train like this:
‘yampi me diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anupariyesitaṃ anucaritaṃ manasā tampi na upādiyissāmi, na ca me tannissitaṃ viññāṇaṃ bhavissatī’ti.	‘I shall not grasp whatever is seen, heard, thought, cognized, searched, and explored by my mind, and there shall be no consciousness of mine dependent on that.’
Evañhi te, gahapati, sikkhitabban”ti. (9)	That’s how you should train.

143.8 - (Anāthapindika cried with joy at such profound Dhamma)

Evaṃ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi.	When he said this, Anāthapiṇḍika cried and burst out in tears.
Atha kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca:	Venerable Ānanda said to him:
“olīyasi kho tvaṃ, gahapati, saṃsīdasi kho tvaṃ, gahapatī”ti?	“Are you failing, householder? Are you fading, householder?”
“Nāhaṃ, bhante ānanda, olīyāmi, napi saṃsīdāmi;	“No, sir.
api ca me dīgharattaṃ satthā payirupāsito manobhāvanīyā ca bhikkhū;	But for a long time I have paid homage to the Buddha and the esteemed monks.
na ca me evarūpī dhammī kathā sutapubbā”ti.	Yet I have never before heard such a Dhamma talk.”
“Na kho, gahapati, gihīnaṃ odātavasanānaṃ evarūpī dhammī kathā paṭibhāti;	“Householder, it does not occur to us to teach such Dhamma talk to white-clothed laypeople.
pabbajitānaṃ kho, gahapati, evarūpī dhammī kathā paṭibhātī”ti.	Rather, we teach like this to those gone forth.”

143.8.2 - (he asks Sāriputta to teach this to lay people in future, not just monks)

“Tena hi, bhante sāriputta, gihīnampi odātavasanānaṃ evarūpī dhammī kathā paṭibhātu.	“Well then, Master Sāriputta, let it occur to you to teach such Dhamma talk to white-clothed laypeople as well!
Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti;	There are members of good families with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
bhavissanti dhammassa aññātāro”ti.	There will be those who understand the teaching!”

143.9 - (Anāthapindika passed away, reborn as deva in Tusita)

Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṃ gahapatiṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.	And when Venerables Sāriputta and Ānanda had given the householder Anāthapiṇḍika this advice they got up from their seat and left.
Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṃ kāyaṃ upapajji.	Not long after they had left, Anāthapiṇḍika passed away and was reborn in the group of Joyful Gods.
Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	Then, late at night, the glorious god Anāthapiṇḍika, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side,
Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṃ gāthāhi ajjhabhāsi:	and addressed the Buddha in verse:

(verse️)

“Idañhi taṃ jetavanaṃ,	“This is indeed that Jeta’s Grove,
isisaṅghanisevitaṃ;	frequented by the Saṅgha of hermits,
Āvutthaṃ dhammarājena,	where the King of Dhamma stayed:
pītisañjananaṃ mama.	it brings me joy!
Kammaṃ vijjā ca dhammo ca,	Deeds, knowledge, and principle;
sīlaṃ jīvitamuttamaṃ;	ethical conduct, an excellent livelihood;
Etena maccā sujjhanti,	by these are mortals purified,
na gottena dhanena vā.	not by clan or wealth.
Tasmā hi paṇḍito poso,	That’s why an astute person,
sampassaṃ atthamattano;	seeing what’s good for themselves,
Yoniso vicine dhammaṃ,	would examine the teaching rationally,
evaṃ tattha visujjhati.	and thus be purified in it.
Sāriputtova paññāya,	Sāriputta has true wisdom,
sīlena upasamena ca;	ethics, and also peace.
Yopi pāraṅgato bhikkhu,	Any monk who has gone beyond
etāvaparamo siyā”ti.	can at best equal him.”

(end of verse)

Idamavoca anāthapiṇḍiko devaputto.	This is what the god Anāthapiṇḍika said,
Samanuñño satthā ahosi.	and the teacher approved.
Atha kho anāthapiṇḍiko devaputto:	Then the god Anāthapiṇḍika,
“samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha told the monks all that had happened.
“imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhito kho so devaputto maṃ gāthāhi ajjhabhāsi:
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he had spoken, Venerable Ānanda said to the Buddha:
“so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati.	“Sir, that god must surely have been Anāthapiṇḍika.
Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī”ti.	For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.”
“Sādhu sādhu, ānanda.	“Good, good, Ānanda.
Yāvatakaṃ kho, ānanda, takkāya pattabbaṃ, anuppattaṃ taṃ tayā.	You’ve reached the logical conclusion, as far as logic goes.
Anāthapiṇḍiko so, ānanda, devaputto”ti.	For that was indeed the god Anāthapiṇḍika.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

144 – MN 144 Chann’-ovāda: Advice to Channa

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 144	Middle Discourses 144
Channovādasutta	Advice to Channa
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti.	Now at that time Venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno.	Now at that time Venerable Channa was sick, suffering, gravely ill.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca:	Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him:
“āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti.	“Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.”
“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.	“Yes, reverend,” replied Mahācunda.

144.1 - (Channa tells Sariputta he’s gravely ill and plans to commit suicide)

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā channena saddhiṃ sammodiṃsu.	And then Sāriputta and Mahācunda went to see Channa and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca:	When the greetings and polite conversation were over, they sat down to one side. Then Sāriputta said to Channa:
“kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?	“I hope you’re keeping well, Reverend Channa; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	“Reverend Sāriputta, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti.	The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point.
Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati no paṭikkamo.
Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā.	The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head.
Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṃ parikantanti.	The winds piercing my belly are so severe, it feels like an expert butcher or their apprentice is slicing my belly open with a meat cleaver.
Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.
Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṃ ḍāho.	The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.	I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.
Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.	Reverend Sāriputta, I will slit my wrists. I don’t wish to live.”

144.2 - (Sariputta asks him not to commit suicide)

“Māyasmā channo satthaṃ āharesi.	“Please don’t slit your wrists!
Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma.	Venerable Channa, keep going! We want you to keep going.
Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi.	If you don’t have any suitable food, we’ll find it for you.
Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi.	If you don’t have suitable medicine, we’ll find it for you.
Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi.	If you don’t have a capable carer, we’ll find one for you.
Māyasmā channo satthaṃ āharesi.	Please don’t slit your wrists!
Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā”ti.	Venerable Channa, keep going! We want you to keep going.”

144.3 - (Channa says his suicide is blameless because he’s enlightened)

“Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni;	“Reverend Sāriputta, it’s not that I don’t have suitable food,
napi me natthi sappāyāni bhesajjāni;	or suitable medicine,
napi me natthi patirūpā upaṭṭhākā;	or a capable carer.
api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena.	Moreover, for a long time now I have served the Teacher with love, not without love.
Etañhi, āvuso sāriputta, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena.	For it is proper for a disciple to serve the Teacher with love, not without love.
‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti evametaṃ, āvuso sāriputta, dhārehī”ti.	You should remember this: ‘The monk Channa slit his wrists blamelessly.’”
“Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.	“I’d like to ask you about a certain point, if you’d take the time to answer.”
“Pucchāvuso sāriputta, sutvā vedissāmī”ti.	“Ask, Reverend Sāriputta. When I’ve heard it I’ll know.”

144.4 - (Sariputta wants to test his enlightenment first)

144.4.2 - (do you regard the eye, eye consciousness, and things knowable by eye consciousness as mine and self?)

“Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi?	“Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’?
Sotaṃ, āvuso channa, sotaviññāṇaṃ … pe …	Do you regard the ear …
ghānaṃ, āvuso channa, ghānaviññāṇaṃ …	nose …
jivhaṃ, āvuso channa, jivhāviññāṇaṃ …	tongue …
kāyaṃ, āvuso channa, kāyaviññāṇaṃ …	body …
manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?	mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?”

144.4.3 - (Channa answers no)

“Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi.	“Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’
Sotaṃ, āvuso sāriputta … pe …	I regard the ear …
ghānaṃ, āvuso sāriputta …	nose …
jivhaṃ, āvuso sāriputta …	tongue …
kāyaṃ, āvuso sāriputta …	body …
manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.	mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.”

144.4.4 - (what have you seen and known in these things that you regard them as not self?)

“Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi?	“Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?”
Sotasmiṃ, āvuso channa, sotaviññāṇe …
ghānasmiṃ, āvuso channa, ghānaviññāṇe …
jivhāya, āvuso channa, jivhāviññāṇe …
kāyasmiṃ, āvuso channa, kāyaviññāṇe …
manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?

144.4.5 - (Channa answers he knows and sees after cessation of those things)

“Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi.	“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”
Sotasmiṃ, āvuso sāriputta, sotaviññāṇe …
ghānasmiṃ, āvuso sāriputta, ghānaviññāṇe …
jivhāya, āvuso sāriputta, jivhāviññāṇe …
kāyasmiṃ, āvuso sāriputta, kāyaviññāṇe …
manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.

144.5 - (Sariputta advises Channa to follow these steps from the Buddha)

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca:	When he said this, Venerable Mahācunda said to Venerable Channa:
“tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ, niccakappaṃ manasi kātabbaṃ:	“So, Reverend Channa, you should pay close attention to this instruction of the Buddha whenever you can:
‘nissitassa calitaṃ, anissitassa calitaṃ natthi.	‘For the dependent there is agitation. For the independent there’s no agitation.
Calite asati passaddhi,	When there’s no agitation there is pacification.
passaddhiyā sati nati na hoti.	When there is pacification there’s no inclination.
Natiyā asati āgatigati na hoti.	When there’s no inclination there’s no coming and going.
Āgatigatiyā asati cutūpapāto na hoti.	When there’s no coming and coming there’s no passing away and reappearing.
Cutūpapāte asati nevidha na huraṃ na ubhayamantarena.	When there’s no passing away and reappearing there’s no this world or world beyond or in-between the two.
Esevanto dukkhassā’”ti.	Just this is the end of suffering.’”
Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.	And when Venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left.

144.6 - (Channa commits suicide, sariputta doesn’t believe Channa was an arahant, asks Buddha)

Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṃ āharesi.	Not long after those venerables had left, Venerable Channa slit his wrists.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“āyasmatā, bhante, channena satthaṃ āharitaṃ.	“Sir, Venerable Channa has slit his wrists.
Tassa kā gati, ko abhisamparāyo”ti?	Where has he been reborn in his next life?”

144.7 - (conclusion: Buddha says Channa was a blameless arahant)

“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti?	“Sāriputta, didn’t the monk Channa declare his blamelessness to you personally?”
“Atthi, bhante, pubbajiraṃ nāma vajjigāmo.	“Sir, there is a Vajjian village named Pubbavijjhana,
Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti.	where Channa had families with whom he was friendly, intimate, and familiar.”
“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni.	“The monk Channa did indeed have such families.
Nāhaṃ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi.	But this is not enough for me to call someone ‘blameworthy’.
Yo kho, sāriputta, imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ ‘saupavajjo’ti vadāmi.	When someone lays down this body and takes up another body, I call them ‘blameworthy’.
Taṃ channassa bhikkhuno natthi.	But the monk Channa did no such thing.
‘Anupavajjo channo bhikkhu satthaṃ āharesī’ti evametaṃ, sāriputta, dhārehī”ti.	You should remember this: ‘The monk Channa slit his wrists blamelessly.’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Sāriputta was happy with what the Buddha said.

(end of sutta⏹️)

145 – MN 145 Puṇṇ’-ovāda: Advice to Puṇṇa

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 145	Middle Discourses 145

145.1 - (Punna asks Buddha for Dhamma in brief)

Puṇṇovādasutta	Advice to Puṇṇa
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho āyasmā puṇṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca:	Then in the late afternoon, Venerable Puṇṇa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha:
“sādhu maṃ, bhante, bhagavā saṃkhittena ovādena ovadatu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.	“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”
“Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Puṇṇa, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā puṇṇo bhagavato paccassosi.	“Yes, sir,” replied Puṇṇa.
Bhagavā etadavoca:	The Buddha said this:

145.2 - (if one welcomes, clings to forms visible to eye)

“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	“Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,

145.2.2 - (that gives rise to relishing, the origin of suffering)

Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.	Relishing is the origin of suffering, I say.

145.2.3 - (permutate for all 6 sense doors)

Santi kho, puṇṇa, sotaviññeyyā saddā …	There are sounds known by the ear …
ghānaviññeyyā gandhā …	smells known by the nose …
jivhāviññeyyā rasā …	tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā …	touches known by the body …
manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.	this gives rise to relishing.
‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.	Relishing is the origin of suffering, I say.

145.4 - (if one doesn’t welcome, cling to forms visible to eye)

Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.	If a monk doesn’t approve, welcome, and keep clinging to them,

145.4.2 - (relishing and suffering cease)

Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.	relishing ceases.
‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.	When relishing ceases, suffering ceases, I say.

145.4.3 - (permutate for all 6 sense doors)

Santi ca kho, puṇṇa, sotaviññeyyā saddā …	There are sounds known by the ear …
ghānaviññeyyā gandhā …	smells known by the nose …
jivhāviññeyyā rasā …	tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā …	touches known by the body …
manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati.	If a monk doesn’t approve, welcome, and keep clinging to them,
Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati.	relishing ceases.
‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.	When relishing ceases, suffering ceases, I say.

145.5 - (Buddha asks Punna about new country he plans to live in)

Iminā ca tvaṃ, puṇṇa, mayā saṅkhittena ovādena ovadito katarasmiṃ janapade viharissasī”ti?	Puṇṇa, now that I’ve given you this brief advice, what country will you live in?”
“Imināhaṃ, bhante, bhagavatā saṅkhittena ovādena ovadito, atthi sunāparanto nāma janapado, tatthāhaṃ viharissāmī”ti.	“Sir, there’s a country named Sunāparanta. I shall live there.”

145.5.2 - (what if they abuse and insult you?)

“Caṇḍā kho, puṇṇa, sunāparantakā manussā;	“The people of Sunāparanta are wild and rough, Puṇṇa.
pharusā kho, puṇṇa, sunāparantakā manussā.
Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tattha te, puṇṇa, kinti bhavissatī”ti?	If they abuse and insult you, what will you think of them?”
“Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati:	“If they abuse and insult me, I will think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”

145.5.3 - (what if they hit you with fists?)

“Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do hit you with their fists, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha me evaṃ bhavissati:	“If they hit me with their fists, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”

145.5.4 - (what if they throw stones?)

“Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do throw stones at you, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha me evaṃ bhavissati:	“If they throw stones at me, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”

145.5.5 - (what if they beat you with club?)

“Sace pana te, puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do beat you with a club, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha me evaṃ bhavissati:	“If they beat me with a club, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”

145.5.6 - (what if they stab you with knife?)

“Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do stab you with a knife, what will you think of them then?”
“Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tattha me evaṃ bhavissati:	“If they stab me with a knife, I’ll think:
‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti.	‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”

145.5.7 - (what if they kill you?)

“Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha pana te, puṇṇa, kinti bhavissatī”ti?	“But if they do take your life with a sharp knife, what will you think of them then?”
“Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṃ bhavissati:	“If they take my life with a sharp knife, I’ll think:
‘santi kho bhagavato sāvakā kāye ca jīvite ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Taṃ me idaṃ apariyiṭṭhaṃyeva satthahārakaṃ laddhan’ti.	‘There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’
Evamettha, bhagavā, bhavissati;	That’s what I’ll think, Blessed One.
evamettha, sugata, bhavissatī”ti.	That’s what I’ll think, Holy One.”
“Sādhu sādhu, puṇṇa.	“Good, good Puṇṇa!
Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharituṃ.	Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta.
Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī”ti.	Now, Puṇṇa, go at your convenience.”

145.10 - (conclusion: Punna becomes arahant, has 500 male and 500 female lay followers)

Atha kho āyasmā puṇṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi.	And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta.
Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari.	Travelling stage by stage, he arrived at Sunāparanta,
Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati.	and stayed there.
Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi, tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi.	Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges.
Atha kho āyasmā puṇṇo aparena samayena parinibbāyi.	Some time later he became fully nirvana'd.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:	Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato.	“Sir, the son of a good family named Puṇṇa, who was advised in brief by the Buddha, has passed away.
Tassa kā gati, ko abhisamparāyo”ti?	Where has he been reborn in his next life?”
“Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭhesi.	“monks, Puṇṇa was astute. He practiced in line with the teachings, and did not trouble me about the teachings.
Parinibbuto, bhikkhave, puṇṇo kulaputto”ti.	Puṇṇa has become completely nirvana'd.”
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⏹️)

146 – MN 146 Nandakovāda

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 146	Middle Discourses 146
Nandakovādasutta	Advice from Nandaka
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca:	Then Mahāpajāpatī Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him:
“ovadatu, bhante, bhagavā bhikkhuniyo;	“Sir, may the Buddha please advise
anusāsatu, bhante, bhagavā bhikkhuniyo;	and instruct the nuns.
karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ kathan”ti.	Please give the nuns a Dhamma talk.”
Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena.	Now at that time the senior monks were taking turns to advise the nuns.
Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena.	But Venerable Nandaka didn’t want to take his turn.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā”ti?	“Ānanda, whose turn is it to advise the nuns today?”
“Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṃ pariyāyena.	“It’s Nandaka’s turn, sir,
Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā”ti.	but he doesn’t want to do it.”

146.1 - Buddha tells Nandaka to give Dhamma talk to 500 nuns

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi:	Then the Buddha said to Nandaka:
“ovada, nandaka, bhikkhuniyo;	“Nandaka, please advise
anusāsa, nandaka, bhikkhuniyo;	and instruct the nuns.
karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ kathan”ti.	Please, brahmin, give the nuns a Dhamma talk.”
“Evaṃ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	“Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.	He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Royal Monastery with a companion.
Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ.	Those nuns saw him coming off in the distance,
Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ.	so they spread out a seat and placed water for washing the feet.
Nisīdi kho āyasmā nandako paññatte āsane.	Nandaka sat down on the seat spread out,
Nisajja pāde pakkhālesi.	and washed his feet.
Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Those nuns bowed, and sat down to one side.
Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:	Nandaka said to them:
“paṭipucchakathā kho, bhaginiyo, bhavissati.	“Sisters, this talk shall be in the form of questions.
Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṃ.	When you understand, say so. When you don’t understand, say so.
Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo:	If anyone has a doubt or uncertainty, ask me about it:
‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti?	‘Why, sir, does it say this? What does that mean?’”
“Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.	“We’re already delighted and satisfied with Venerable Nandaka, since he invites like this.”

146.2 - is the eye permanent, suffering, self?

“Taṃ kiṃ maññatha, bhaginiyo,	“What do you think, sisters?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”

146.3 - permutate for nose, tongue, body, mind

“Taṃ kiṃ maññatha, bhaginiyo,	“What do you think, sisters?
sotaṃ niccaṃ vā aniccaṃ vā”ti?	Is the ear …
“Aniccaṃ, bhante … pe …
ghānaṃ niccaṃ vā aniccaṃ vā”ti?	nose …
“Aniccaṃ, bhante” …
“jivhā niccā vā aniccā vā”ti?	tongue …
“Aniccā, bhante” …
“kāyo nicco vā anicco vā”ti?	body …
“Anicco, bhante” …
“mano nicco vā anicco vā”ti?	mind permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?

146.4 - nuns see with right wisdom: these 6 internal senses impermanent

“Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ:	Because we have already truly seen this with right wisdom:
‘itipime cha ajjhattikā āyatanā aniccā’”ti.	‘So these six interior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.5 - are 6 external sense objects impermanent, suffering, self?

Taṃ kiṃ maññatha, bhaginiyo,	What do you think, sisters?
rūpā niccā vā aniccā vā”ti?	Are sights permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññatha, bhaginiyo,	“What do you think, sisters?
saddā niccā vā aniccā vā”ti?	Are sounds …
“Aniccā, bhante … pe …
gandhā niccā vā aniccā vā”ti?	smells …
“Aniccā, bhante” …
“rasā niccā vā aniccā vā”ti?	tastes …
“Aniccā, bhante” …
“phoṭṭhabbā niccā vā aniccā vā”ti?	touches …
“Aniccā, bhante” …
“dhammā niccā vā aniccā vā”ti?	thoughts permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ:	Because we have already truly seen this with right wisdom:
‘itipime cha bāhirā āyatanā aniccā’”ti.	‘So these six exterior sense fields are impermanent.’”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.6 - are the six kinds of consciousness impermanent, suffering, self?

Taṃ kiṃ maññatha, bhaginiyo,	What do you think, sisters?
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	Is eye consciousness …
“Aniccaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?
“Dukkhaṃ, bhante”.
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:
‘etaṃ mama, esohamasmi, eso me attā’”ti?
“No hetaṃ, bhante”.
“Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	ear consciousness …
“Aniccaṃ, bhante … pe …
ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	nose consciousness …
“Aniccaṃ, bhante” …
“jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	tongue consciousness …
“Aniccaṃ, bhante” …
“kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	body consciousness …
“Aniccaṃ, bhante” …
“manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	mind consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti”?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ:	Because we have already truly seen this with right wisdom:
‘itipime cha viññāṇakāyā aniccā’”ti.	‘So these six classes of consciousness are impermanent.’”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.7 - simile of oil lamp ↔ wick and flame impermanent, but light eternal?

Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā.	Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṃ vadeyya:	Now, suppose someone was to say:
‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;	‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable.
yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;	But the light is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā;	Because that oil lamp’s oil, wick, and flame are all impermanent and perishable,
pagevassa ābhā aniccā vipariṇāmadhammā”ti.	let alone the light.”

146.7.2 - six internal senses impermanent, but 3 sensations eternal?

“Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya:	“In the same way, suppose someone was to say:
‘cha khome ajjhattikā āyatanā aniccā;	‘These six interior sense fields are impermanent.
yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti;	But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti.	Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.	When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.9 - simile of tree ↔ trunk is impermanent, but shadow eternal?

Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā.	Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable.
Yo nu kho, bhaginiyo, evaṃ vadeyya:	Now, suppose someone was to say:
‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti;	‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ;	“Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable,
pagevassa chāyā aniccā vipariṇāmadhammā”ti.	let alone the shadow.”

146.9.2 - six external sense objects impermanent, but 3 sensations eternal?

“Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya:	“In the same way, suppose someone was to say:
‘cha khome bāhirā āyatanā aniccā.	‘These six exterior sense fields are impermanent.
Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti;	But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti.	Because each kind of feeling arises dependent on the corresponding condition.
Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti.	When the corresponding condition ceases, the appropriate feeling ceases.”
“Sādhu sādhu, bhaginiyo.	“Good, good, sisters!
Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato.	That’s how it is for a noble-one's-disciple who truly sees with right wisdom.

146.11 - simile of butcher ↔ kill, separate hide, tendons, sinews

Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ.	Suppose an expert butcher or butcher’s apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside,
Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.	they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments,
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya:	and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say:
‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti;	‘This cow is joined to its hide just like before.’
sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ.
Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya.
Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya:	Because even if they wrap that cow up in that very same hide and say:
‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti;	‘This cow is joined to its hide just like before,’
atha kho sā gāvī visaṃyuttā teneva cammenā”ti.	still that cow is not joined to that hide.”

146.11.2 - reconnecting cow hide to cow parts doesn’t restore cow ↔ knife is wisdom, inner flesh are 6 senses, hide is 6 outer objects

“Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya.	“I’ve made up this simile to make a point.
Ayamevettha attho;	And this is the point.
‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ;	‘The inner flesh’ is a term for the six interior sense fields.
‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ;	‘The outer hide’ is a term for the six exterior sense fields.
‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ;	‘The connecting tendons, sinews, and ligaments’ is a term for desire with relishing.
‘tiṇhaṃ govikantanan’ti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ;	‘A sharp meat cleaver’ is a term for noble wisdom.
yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.	And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond.

146.12 - develop {{__7sb}} awakening factors

Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Sisters, by developing and cultivating these seven awakening factors, a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Katame satta?	What seven?
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … pe … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a monk develops the awakening factors of remembering, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.	It is by developing and cultivating these seven awakening factors that a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.”

146.13 - nuns are happy with Dhamma talk, report to Buddha

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:	Then after giving this advice to the nuns, Nandaka dismissed them, saying:
“gacchatha, bhaginiyo; kālo”ti.	“Go, sisters, it is time.”
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:	And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them:
“gacchatha, bhikkhuniyo; kālo”ti.	“Go, nuns, it is time.”
Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before departing.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:	Soon after those nuns had left, the Buddha addressed the monks:
“seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā:	“Suppose, monks, it was the sabbath of the fourteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti.	wondering whether the moon is full or not, since it is obviously not full.
Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.	In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t found what they’re looking for.”

146.14 - Buddha asks Nandaka to give same talk to same nuns again next day

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi:	Then the Buddha said to Nandaka:
“tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti.	“Well, then, Nandaka, tomorrow you should give those nuns the same advice again.”
“Evaṃ, bhante”ti kho āyasmā nandako bhagavato paccassosi.	“Yes, sir,” Nandaka replied.
Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	And the next day he went to those nuns, and all unfolded just like the previous day.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami.
Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ.
Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ.
Nisīdi kho āyasmā nandako paññatte āsane.
Nisajja pāde pakkhālesi.
Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca:
“paṭipucchakathā kho, bhaginiyo, bhavissati.
Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ.
Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo:
‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti.
“Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.

146.15 - this time after talk 500 nuns are all at the minimum stream enterers

Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi:
“gacchatha, bhaginiyo; kālo”ti.
Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca:
“gacchatha, bhikkhuniyo; kālo”ti.
Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi:	Soon after those nuns had left, the Buddha addressed the monks:
“seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā:	“Suppose, monks, it was the sabbath of the fifteenth day. You wouldn’t get lots of people
‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti;	wondering whether the moon is full or not, since it is obviously full.
evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca.	In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, and they found what they’re looking for.
Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.	Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

147 - MN 147 Cūḷa-rāhul’-ovāda: Advice to Rāhula

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 147	Middle Discourses 147
Cūḷarāhulovādasutta	The Shorter Advice to Rāhula
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
“paripakkā kho rāhulassa vimuttiparipācanīyā dhammā.	“The qualities that ripen in freedom have ripened in Rāhula.
Yannūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti.	Why don’t I lead him further to the ending of defilements?”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Rāhula:
“gaṇhāhi, rāhula, nisīdanaṃ;	“Rāhula, get your sitting cloth.
yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti.	Let’s go to the Dark Forest for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	“Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha.

147.0 – (thousands of devas want to witness Buddha lead Rahula to arahantship)

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti:	Now at that time many thousands of deities followed the Buddha, thinking:
“ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti.	“Today the Buddha will lead Rāhula further to the ending of defilements!”
Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi.	Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out.
Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Rāhula bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:	The Buddha said to him:

147.1 - (is eye permanent, suffering, self? )

“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
cakkhu niccaṃ vā aniccaṃ vā”ti?	Is the eye permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?

147.1.2 - (is form [visble to eye] permanent, suffering, self?)

rūpā niccā vā aniccā vā”ti?	Are forms permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”

147.1.3 - (is eye conciousness permanent, suffering, self?)

“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	Is eye consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?

147.1.4 - (is eye contact permanent, suffering, self?)

cakkhusamphasso nicco vā anicco vā”ti?	Is eye contact permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?

147.1.5 - (is sensation, perception, co-activity, consciousness permanent, suffering, self?)

yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā”ti?	Anything included in feeling, perception, co-activities, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”

147.2 - (is ear permanent, suffering, self? )

“Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā”ti?	“What do you think, Rāhula? Is the ear …
“Aniccaṃ, bhante … pe …

147.3 - (is nose permanent, suffering, self? )

ghānaṃ niccaṃ vā aniccaṃ vā”ti?	nose …
“Aniccaṃ, bhante … pe …

147.4 - (is tongue permanent, suffering, self? )

jivhā niccā vā aniccā vā”ti?	tongue …
“Aniccā, bhante …

147.5 - (is body permanent, suffering, self? )

kāyo nicco vā anicco vā”ti?	body …
“Anicco, bhante …

147.6 - (is mind permanent, suffering, self? )

mano nicco vā anicco vā”ti?	mind permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā”ti?	“What do you think, Rāhula? Are thoughts permanent or impermanent?”
“Aniccā, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?	“What do you think, Rāhula? Is mind consciousness permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā”ti?	“What do you think, Rāhula? Is mind contact permanent or impermanent?”
“Anicco, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”
“Taṃ kiṃ maññasi, rāhula,	“What do you think, Rāhula?
yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?	Anything included in feeling, perception, co-activities, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?”
“Aniccaṃ, bhante”.	“Impermanent, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?	“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṃ, bhante”.	“Suffering, sir.”
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ:	“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
‘etaṃ mama, esohamasmi, eso me attā’”ti?	‘This is mine, I am this, this is my self’?”
“No hetaṃ, bhante”.	“No, sir.”

147.7 - (seeing this, disenchantment → dispassion → nirvana)

“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati.	“Seeing this, a learned noble-one's-disciple grows disenchanted with the eye, forms, eye consciousness, and eye contact. And they grow disenchanted with anything included in feeling, perception, co-activities, and consciousness that arises conditioned by eye contact.
Sotasmiṃ nibbindati, saddesu nibbindati … pe …	They grow disenchanted with the ear …
ghānasmiṃ nibbindati, gandhesu nibbindati …	nose …
jivhāya nibbindati, rasesu nibbindati …	tongue …
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati …	body …
manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati.	mind, thoughts, mind consciousness, and mind contact. And they grow disenchanted with anything included in feeling, perception, co-activities, and consciousness that arises conditioned by mind contact.
Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

147.10 - (conclusion: Rāhula becomes arahant, thousands of devas enter stream)

Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Rāhula was happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci.	And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping.
Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And the stainless, immaculate vision of the Dhamma arose in those thousands of deities:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”

148 - MN 148 Cha-chakka: six by six

(2023 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-suj}})

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.	There the Buddha addressed the monks: “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“dhammaṃ vo, bhikkhave, desessāmi	“monks, I shall teach you the Dhamma that’s
ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ	good in the beginning, good in the middle, and good in the end,
sātthaṃ sabyañjanaṃ,	meaningful and well-phrased.
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi,	And I shall reveal a spiritual practice that’s entirely full and pure,
yadidaṃ—cha chakkāni.	namely, the six sets of six.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

148.1 (enumerating 6 sets of 6)

“Cha ajjhattikāni āyatanāni veditabbāni,	“The six interior sense fields should be understood.
cha bāhirāni āyatanāni veditabbāni,	The six exterior sense fields should be understood.
cha viññāṇakāyā veditabbā,	The six classes of consciousness should be understood.
cha phassakāyā veditabbā,	The six classes of contact should be understood.
cha vedanākāyā veditabbā,	The six classes of feeling should be understood.
cha taṇhākāyā veditabbā.	The six classes of craving should be understood.

148.1.1 (Six interior sense fields)

‘Cha ajjhattikāni āyatanāni veditabbānī’ti—	‘The six interior sense fields should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cakkh-āyatanaṃ,	There are the sense fields of the eye,
sot-āyatanaṃ,	ear,
ghān-āyatanaṃ,	nose,
jivh-āyatanaṃ,	tongue,
kāy-āyatanaṃ,	body,
man-āyatanaṃ.	and mind.
‘Cha ajjhattikāni āyatanāni veditabbānī’ti—	‘The six interior sense fields should be understood.’
iti yaṃ taṃ vuttaṃ,	That’s what I said,
idametaṃ paṭicca vuttaṃ.	and this is why I said it.
Idaṃ paṭhamaṃ chakkaṃ.	This is the first set of six.

148.1.2 (Six exterior sense fields)

‘Cha bāhirāni āyatanāni veditabbānī’ti—	‘The six exterior sense fields should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Rūp-āyatanaṃ,	There are the sense fields of sights,
sadd-āyatanaṃ,	sounds,
gandh-āyatanaṃ,	smells,
ras-āyatanaṃ,	tastes,
phoṭṭhabb-āyatanaṃ,	touches,
dhamm-āyatanaṃ.	and thoughts.
‘Cha bāhirāni āyatanāni veditabbānī’ti—	‘The six exterior sense fields should be understood.’
iti yaṃ taṃ vuttaṃ,	That’s what I said,
idametaṃ paṭicca vuttaṃ.	and this is why I said it.
Idaṃ dutiyaṃ chakkaṃ.	This is the second set of six.

148.1.3 (Six classes of consciousness

‘Cha viññāṇakāyā veditabbā’ti—	‘The six classes of consciousness should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,	Ear consciousness arises dependent on the ear and sounds.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,	Nose consciousness arises dependent on the nose and smells.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,	Tongue consciousness arises dependent on the tongue and tastes.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,	Body consciousness arises dependent on the body and touches.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ.	Mind consciousness arises dependent on the mind and thoughts.
‘Cha viññāṇakāyā veditabbā’ti—	‘The six classes of consciousness should be understood.’
iti yaṃ taṃ vuttaṃ,	That’s what I said,
idametaṃ paṭicca vuttaṃ.	and this is why I said it.
Idaṃ tatiyaṃ chakkaṃ.	This is the third set of six.

148.1.4 (Six classes of contact)

‘Cha phassakāyā veditabbā’ti—	‘The six classes of contact should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,	Ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,	Nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,	Tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,	Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso;	The meeting of the three is contact.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	Mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso.	The meeting of the three is contact.
‘Cha phassakāyā veditabbā’ti—	‘The six classes of contact should be understood.’
iti yaṃ taṃ vuttaṃ,	That’s what I said,
idametaṃ paṭicca vuttaṃ.	and this is why I said it.
Idaṃ catutthaṃ chakkaṃ.	This is the fourth set of six.

148.1.5 (Six classes of feeling)

‘Cha vedanākāyā veditabbā’ti—	‘The six classes of feeling should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā;	Contact is a condition for feeling.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ,	Ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā;	Contact is a condition for feeling.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ,	Nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā;	Contact is a condition for feeling.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ,	Tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā;	Contact is a condition for feeling.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ,	Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā;	Contact is a condition for feeling.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	Mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā.	Contact is a condition for feeling.
‘Cha vedanākāyā veditabbā’ti—	‘The six classes of feeling should be understood.’
iti yaṃ taṃ vuttaṃ,	That’s what I said,
idametaṃ paṭicca vuttaṃ.	and this is why I said it.
Idaṃ pañcamaṃ chakkaṃ.	This is the fifth set of six.

148.1.6 (Six classes of craving)

‘Cha taṇhākāyā veditabbā’ti—	‘The six classes of craving should be understood.’
iti kho panetaṃ vuttaṃ.	That’s what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Cakkhuñca paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā,	Contact is a condition for feeling.
vedanā-paccayā taṇhā;	Feeling is a condition for craving.
sotañca paṭicca sadde ca uppajjati sota-viññāṇaṃ	Ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā,	Contact is a condition for feeling.
vedanā-paccayā taṇhā;	Feeling is a condition for craving.
ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ	nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā,	Contact is a condition for feeling.
vedanā-paccayā taṇhā;	Feeling is a condition for craving.
jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ	tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā,	Contact is a condition for feeling.
vedanā-paccayā taṇhā;	Feeling is a condition for craving.
kāyañca paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ	body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā,	Contact is a condition for feeling.
vedanā-paccayā taṇhā;	Feeling is a condition for craving.
manañca paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	Mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā vedanā,	Contact is a condition for feeling.
vedanā-paccayā taṇhā;	Feeling is a condition for craving.
‘Cha taṇhākāyā veditabbā’ti—	‘The six classes of craving should be understood.’
iti yaṃ taṃ vuttaṃ,	That’s what I said,
idametaṃ paṭicca vuttaṃ.	and this is why I said it.
Idaṃ chaṭṭhaṃ chakkaṃ. (6)	This is the sixth set of six.

148.2 (logical not-selfing: how can 6 sets that can be seen to arise and pass away be my self?)

148.2.1 (Eye)

148.2.1.1 (logical not selfing → eye → eye faculty)

‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the eye is self,’ that is not tenable.
Cakkhussa uppādopi vayopi paññāyati.	The arising and vanishing of the eye is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘cakkhu attā’ti yo vadeyya.	to claim that the eye is self.
Iti cakkhu anattā.	So the eye is not self.

148.2.1.2 (logical not selfing → eye → visible form)

‘Rūpā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘sights are self,’ that is not tenable.
Rūpānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of sights is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘rūpā attā’ti yo vadeyya.	to claim that sights are self.
Iti cakkhu anattā, rūpā anattā.	So the eye is not self and sights are not self.

148.2.1.3 (logical not selfing → eye → eye consciousness)

‘Cakkhu-viññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘eye consciousness is self,’ that is not tenable.
Cakkhu-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of eye consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘cakkhu-viññāṇaṃ attā’ti yo vadeyya.	to claim that eye consciousness is self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā.	So the eye, sights, and eye consciousness are not self.

148.2.1.4 (logical not selfing → eye → eye contact)

‘Cakkhu-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘eye contact is self,’ that is not tenable.
Cakkhu-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of eye contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘cakkhu-samphasso attā’ti yo vadeyya.	to claim that eye contact is self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā.	So the eye, sights, eye consciousness, and eye contact are not self.

148.2.1.5 (logical not selfing → eye → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.	So the eye, sights, eye consciousness, eye contact, and feeling are not self.

148.2.1.6 (logical not selfing → eye → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.
Iti cakkhu anattā, rūpā anattā, cakkhu-viññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.	So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self.

148.2.2 (Ear)

148.2.2.1 (logical not selfing → ear → ear faculty)

‘Sotaṃ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the ear is self,’ that is not tenable.
Sotassa uppādopi vayopi paññāyati.	The arising and vanishing of the ear is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Sotaṃ attā’ti yo vadeyya.	to claim that the ear is self.
Iti Sotaṃ anattā.	So the ear is not self.

148.2.2.2 (logical not selfing → ear → sounds)

‘saddā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘sounds are self,’ that is not tenable.
saddānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of sounds is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘saddā attā’ti yo vadeyya.	to claim that sounds are self.
Iti Sotaṃ anattā, saddā anattā.	So ear is not self and sounds are not self.

148.2.2.3 (logical not selfing → ear → ear consciousness)

‘sota-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘ear consciousness is self,’ that is not tenable.
Sota-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of ear consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘sota-viññāṇaṁ attā’ti yo vadeyya.	to claim that ear consciousness is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self.

148.2.2.4 (logical not selfing → ear → ear contact)

‘sota-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘ear contact is self,’ that is not tenable.
Sota-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of ear contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘sota-samphasso attā’ti yo vadeyya.	to claim that ear contact is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self.

148.2.2.5 (logical not selfing → ear → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self.

148.2.2.6 (logical not selfing → ear → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā.	So ear is not self and sounds are not self. Ear-consciousness is not self. Feelings are not self. Craving is not self.

148.2.3 (Nose)

148.2.3.1 (logical not selfing → nose → nose faculty)

‘Ghānaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the nose is self,’ that is not tenable.
Ghānassa uppādopi vayopi paññāyati.	The arising and vanishing of the nose is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Ghānaṁ attā’ti yo vadeyya.	to claim that the nose is self.
Iti Ghānaṁ anattā.	So the nose is not self.

148.2.3.2 (logical not selfing → nose → odors)

‘gandhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘smells are self,’ that is not tenable.
gandhānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of smells is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘gandhā attā’ti yo vadeyya.	to claim that smells are self.
Iti Ghānaṁ anattā. gandhā anattā.	So the nose is not self. Smells are not self.

148.2.3.3 (logical not selfing → nose → nose consciousness)

‘ghāna-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘nose consciousness is self,’ that is not tenable.
ghāna-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of nose consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘ghāna-viññāṇaṁ attā’ti yo vadeyya.	to claim that nose consciousness is self.
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self.

148.2.3.4 (logical not selfing → nose → nose contact)

‘Ghāna-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘nose contact is self,’ that is not tenable.
Ghāna-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of nose contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Ghāna-samphasso attā’ti yo vadeyya.	to claim that nose contact is self.
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self.

148.2.3.5 (logical not selfing → nose → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.
Iti Ghānaṁ anattā. gandhā anattā. ghāna-viññāṇaṁ anattā. Ghāna-samphasso anattā. vedanā anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self.

148.2.3.6 (logical not selfing → nose → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.
Iti Sotaṃ anattā, saddā anattā, sota-viññāṇaṁ anattā. Sota-samphasso anattā. vedanā anattā, taṇhā anattā.	So the nose is not self. Smells are not self. Nose-consciousness is not self. Nose-consciousness is not self. Feelings are not self. Craving is not self.

148.2.4 (Tongue)

148.2.4.1 (logical not selfing → tongue → tongue faculty)

‘Jivhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the tongue is self,’ that is not tenable.
Jivhāssa uppādopi vayopi paññāyati.	The arising and vanishing of the tongue is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Jivhā attā’ti yo vadeyya.	to claim that the tongue is self.
Iti Jivhā anattā.	So the tongue is not self.

148.2.4.2 (logical not selfing → tongue → tastes)

‘rasā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘tastes are self,’ that is not tenable.
rasānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of tastes is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘rasā attā’ti yo vadeyya.	to claim that tastes are self.
Iti Jivhā anattā. Rasā anattā.	So the tongue is not self. Tastes are not self.

148.2.4.3 (logical not selfing → tongue → tongue consciousness)

‘Jivhā-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘tongue consciousness is self,’ that is not tenable.
Jivhā-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of tongue consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Jivhā-viññāṇaṁ attā’ti yo vadeyya.	to claim that tongue consciousness is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self.

148.2.4.4 (logical not selfing → tongue → tongue contact)

‘Jivhā-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘tongue contact is self,’ that is not tenable.
Jivhā-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of tongue contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Jivhā-samphasso attā’ti yo vadeyya.	to claim that tongue contact is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self.

148.2.4.5 (logical not selfing → tongue → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self.

148.2.4.6 (logical not selfing → tongue → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.
Iti Jivhā anattā. Rasā anattā. Jivhā-viññāṇaṁ anattā. Jivhā-samphasso anattā. vedanā anattā. taṇhā anattā.	So the tongue is not self. Tastes are not self. Tongue-consciousness is not self. Tongue-consciousness is not self. Feelings are not self. Craving is not self.

148.2.5 (Body)

148.2.5.1 (logical not selfing → body → body faculty)

‘kāyo attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the body is self,’ that is not tenable.
kāyāssa uppādopi vayopi paññāyati.	The arising and vanishing of the body is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘kāyo attā’ti yo vadeyya.	to claim that the body is self.
Iti kāyo anattā.	So the body is not self.

148.2.5.2 (logical not selfing → body → touch)

‘phoṭṭhabbā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘touches are self,’ that is not tenable.
phoṭṭhabbā uppādopi vayopi paññāyati.	The arising and vanishing of touches is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘phoṭṭhabbā attā’ti yo vadeyya.	to claim that touches are self.
Iti kāyo anattā. Phoṭṭhabbā anattā.	So the body is not self. Touches are not self.

148.2.5.3 (logical not selfing → body → body consciousness)

‘kāya-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘body consciousness is self,’ that is not tenable.
kāya-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of body consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘kāya-viññāṇaṁ attā’ti yo vadeyya.	to claim that body consciousness is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā.	So the body is not self. Touches are not self. Body-consciousness is not self.

148.2.5.4 (logical not selfing → body → body contact)

‘kāya-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘body contact is self,’ that is not tenable.
kāya-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of body contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘kāya-samphasso attā’ti yo vadeyya.	to claim that body contact is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā.	So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self.

148.2.5.5 (logical not selfing → body → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā.	So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self.

148.2.5.6 (logical not selfing → body → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.
Iti kāyo anattā. Phoṭṭhabbā anattā. kāya-viññāṇaṁ anattā. Kāya-samphasso anattā. vedanā anattā. taṇhā anattā.	So the body is not self. Touches are not self. Body-consciousness is not self. Body-contact is not self. Feelings are not self. Craving is not self.

148.2.6 (Mind)

148.2.6.1 (logical not selfing → mind → mind faculty)

‘mano attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘the mind is self,’ that is not tenable.
Manassa uppādopi vayopi paññāyati.	The arising and vanishing of the mind is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘mano attā’ti yo vadeyya.	to claim that the mind is self.
Iti mano anattā.	So the mind is not self.

148.2.6.2 (logical not selfing → mind → thoughts)

‘Dhammā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘thoughts are self,’ that is not tenable.
Dhammānaṃ uppādopi vayopi paññāyati.	The arising and vanishing of thoughts is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Dhammā attā’ti yo vadeyya.	to claim that thoughts are self.
Iti mano anattā. Dhammā anattā.	So the mind is not self. Thoughts are not self.

148.2.6.3 (logical not selfing → mind → mind consciousness)

‘Mano-viññāṇaṁ attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘‘mind consciousness is self’ … consciousness is self,’ that is not tenable.
Mano-viññāṇassa uppādopi vayopi paññāyati.	The arising and vanishing of ‘mind consciousness is self’ … consciousness is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Mano-viññāṇaṁ attā’ti yo vadeyya.	to claim that ‘mind consciousness is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self.

148.2.6.4 (logical not selfing → mind → mind contact)

‘Mano-samphasso attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘mind contact is self,’ that is not tenable.
Mano-samphassa uppādopi vayopi paññāyati.	The arising and vanishing of mind contact is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘Mano-samphasso attā’ti yo vadeyya.	to claim that mind contact is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self.

148.2.6.5 (logical not selfing → mind → feelings)

‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘feeling is self,’ that is not tenable.
Vedanāya uppādopi vayopi paññāyati.	The arising and vanishing of feeling is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘vedanā attā’ti yo vadeyya.	to claim that feeling is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self.

148.2.6.6 (logical not selfing → mind → craving)

‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.	If anyone says, ‘craving is self,’ that is not tenable.
Taṇhāya uppādopi vayopi paññāyati.	The arising and vanishing of craving is evident,
Yassa kho pana uppādopi vayopi paññāyati,	{ and since the arising and vanishing of that is evident, }
‘attā me uppajjati ca veti cā’ti	so it would follow that
iccassa evamāgataṃ hoti.	one’s self arises and vanishes.
Tasmā taṃ na upapajjati:	That’s why it’s not tenable
‘taṇhā attā’ti yo vadeyya.	to claim that craving is self.
Iti mano anattā. Dhammā anattā. Mano-viññāṇaṁ anattā. Mano-samphasso anattā. vedanā anattā. taṇhā anattā.	So the mind is not self. Thoughts are not self. Mind-consciousness is not self. Mind-contact is not self. Feelings are not self. Craving is not self.

148.3 (origin of identity, by selfing: hallucinating 6 sets as mine, I, myself)

Ayaṃ kho pana, bhikkhave, sakkāya-samudaya-gāminī paṭipadā—

Now, monks, this is the way that leads to the origin of identity.

148.3.1 (origin of identity → eye)

cakkhuṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the eye you regard like this: ‘This is mine, I am this, this is my self.’
rūpe ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	sights you regard like this: ‘This is mine, I am this, this is my self.’
cakkhu-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	eye consciousness you regard like this: ‘This is mine, I am this, this is my self.’
cakkhu-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	eye contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’

148.3.2 (origin of identity → ear)

sotaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the ear you regard like this: ‘This is mine, I am this, this is my self.’
saddā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	sounds you regard like this: ‘This is mine, I am this, this is my self.’
sota-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	ear consciousness you regard like this: ‘This is mine, I am this, this is my self.’
sota-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	ear contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’

148.3.3 (origin of identity → nose)

ghānaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the nose you regard like this: ‘This is mine, I am this, this is my self.’
gandhā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	smells you regard like this: ‘This is mine, I am this, this is my self.’
ghāna-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	nose consciousness you regard like this: ‘This is mine, I am this, this is my self.’
ghāna-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	nose contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’

148.3.4 (origin of identity → tongue)

jivhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the tongue you regard like this: ‘This is mine, I am this, this is my self.’
rasā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	tastes you regard like this: ‘This is mine, I am this, this is my self.’
jivhā-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	tongue consciousness you regard like this: ‘This is mine, I am this, this is my self.’
jivhā-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	tongue contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’

148.3.5 (origin of identity → body)

kāyaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the body you regard like this: ‘This is mine, I am this, this is my self.’
phoṭṭhabbā ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	touches you regard like this: ‘This is mine, I am this, this is my self.’
kāya-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	body consciousness you regard like this: ‘This is mine, I am this, this is my self.’
kāya-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	body contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’

148.3.6 (origin of identity → mind)

manaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	the mind you regard like this: ‘This is mine, I am this, this is my self.’
dhamme ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	thoughts you regard like this: ‘This is mine, I am this, this is my self.’
mano-viññāṇaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	mind consciousness you regard like this: ‘This is mine, I am this, this is my self.’
mano-samphassaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	mind contact you regard like this: ‘This is mine, I am this, this is my self.’
vedanaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	feeling you regard like this: ‘This is mine, I am this, this is my self.’
taṇhaṃ ‘etaṃ mama, eso-’ham-asmi, eso me attā’ti sam-anu-passati;	craving you regard like this: ‘This is mine, I am this, this is my self.’

148.4 (cessation of identity, by not-selfing: true seeing of 6 sets as not-mine, not-I, not-myself)

Ayaṃ kho pana, bhikkhave, sakkāya-nirodha-gāminī paṭipadā—

But this is the way that leads to the cessation of identity.

148.4.1 (cessation of identity → eye)

cakkhuṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the eye you regard like this: ‘This is not mine, I am not this, this is not my self.’
rūpe ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	sights you regard like this: ‘This is not mine, I am not this, this is not my self.’
cakkhu-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	eye consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
cakkhu-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	eye contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

148.4.2 (cessation of identity → ear)

sotaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the ear you regard like this: ‘This is not mine, I am not this, this is not my self.’
saddā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	sounds you regard like this: ‘This is not mine, I am not this, this is not my self.’
sota-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	ear consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
sota-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	ear contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

148.4.3 (cessation of identity → nose)

ghānaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the nose you regard like this: ‘This is not mine, I am not this, this is not my self.’
gandhā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	smells you regard like this: ‘This is not mine, I am not this, this is not my self.’
ghāna-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	nose consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
ghāna-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	nose contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

148.4.4 (cessation of identity → tongue)

jivhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the tongue you regard like this: ‘This is not mine, I am not this, this is not my self.’
rasā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	tastes you regard like this: ‘This is not mine, I am not this, this is not my self.’
jivhā-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	tongue consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
jivhā-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	tongue contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

148.4.5 (cessation of identity → body)

kāyaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the body you regard like this: ‘This is not mine, I am not this, this is not my self.’
phoṭṭhabbā ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	touches you regard like this: ‘This is not mine, I am not this, this is not my self.’
kāya-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	body consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
kāya-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	body contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

148.4.6 (cessation of identity → mind)

manaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	the mind you regard like this: ‘This is not mine, I am not this, this is not my self.’
dhamme ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	thoughts you regard like this: ‘This is not mine, I am not this, this is not my self.’
mano-viññāṇaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	mind consciousness you regard like this: ‘This is not mine, I am not this, this is not my self.’
mano-samphassaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	mind contact you regard like this: ‘This is not mine, I am not this, this is not my self.’
vedanaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	feeling you regard like this: ‘This is not mine, I am not this, this is not my self.’
taṇhaṃ ‘n-etaṃ mama, n-eso’ham-asmi, na meso attā’ti sam-anu-passati.	craving you regard like this: ‘This is not mine, I am not this, this is not my self.’

148.5 (underlying tendencies)

148.5.1 (underlying tendencies → eye)

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno socati kilamati paridevati	if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya	without giving up ignorance
vijjaṃ anuppādetvā	and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.

148.5.2 (underlying tendencies → ear)

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ	ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno socati kilamati paridevati	if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya	without giving up ignorance
vijjaṃ anuppādetvā	and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.

148.5.3 (underlying tendencies → nose)

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ	nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno socati kilamati paridevati	if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya	without giving up ignorance
vijjaṃ anuppādetvā	and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.

148.5.4 (underlying tendencies → tongue)

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ.	tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno socati kilamati paridevati	if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya	without giving up ignorance
vijjaṃ anuppādetvā	and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.

148.5.5 (underlying tendencies → body)

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.	Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno socati kilamati paridevati	if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya	without giving up ignorance
vijjaṃ anuppādetvā	and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.

148.5.6 (underlying tendencies → mind)

manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno abhinandati abhivadati ajjhosāya tiṭṭhati.	if you approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo anuseti.	the underlying tendency to greed underlies that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno socati kilamati paridevati	if you sorrow and wail and lament,
urattāḷiṃ kandati sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo anuseti.	the underlying tendency to repulsion underlies that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a neutral feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you don’t truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nap-pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo anuseti.	the underlying tendency to ignorance underlies that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ ap-pahāya	Mendicants, without giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ appaṭivinodetvā	without dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ asamūhanitvā	without uprooting ignorance in the case of neutral feeling,
avijjaṃ ap-pahāya	without giving up ignorance
vijjaṃ anuppādetvā	and without giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—netaṃ ṭhānaṃ vijjati.	it’s simply impossible to make an end of suffering in the present life.

148.6 (removing underlying tendencies)

148.6.1 (remove underlying tendencies → eye)

Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhu-viññāṇaṃ,	Eye consciousness arises dependent on the eye and sights.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya	after giving up ignorance
vijjaṃ uppādetvā	and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.

148.6.2 (remove underlying tendencies → ear)

Sotañca, bhikkhave, paṭicca sadde ca uppajjati sota-viññāṇaṃ	ear consciousness arises dependent on the ear and sounds.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya	after giving up ignorance
vijjaṃ uppādetvā	and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.

148.6.3 (remove underlying tendencies → nose)

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ	nose consciousness arises dependent on the nose and smells.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya	after giving up ignorance
vijjaṃ uppādetvā	and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.

148.6.4 (remove underlying tendencies → tongue)

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhā-viññāṇaṃ.	tongue consciousness arises dependent on the tongue and tastes.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya	after giving up ignorance
vijjaṃ uppādetvā	and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.

148.6.5 (remove underlying tendencies → body)

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāya-viññāṇaṃ.	Body consciousness arises dependent on the body and touches.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya	after giving up ignorance
vijjaṃ uppādetvā	and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.

148.6.6 (remove underlying tendencies → mind)

manañca, bhikkhave, paṭicca dhamme ca uppajjati mano-viññāṇaṃ,	mind consciousness arises dependent on the mind and thoughts.
tiṇṇaṃ saṅgati phasso,	The meeting of the three is contact.
phassa-paccayā uppajjati vedayitaṃ	Contact is a condition for the arising of what is felt
sukhaṃ vā dukkhaṃ vā a-dukkham-a-sukhaṃ vā.	as pleasant, painful, or neutral.
So sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.	if you don’t approve, welcome, and keep clinging to it,
Tassa rāg-ānusayo nānuseti.	the underlying tendency to greed does not underlie that.
Dukkhāya vedanāya phuṭṭho	When you experience a painful feeling,
samāno na socati na kilamati na paridevati	if you don’t sorrow or wail or lament,
na urattāḷiṃ kandati na sammohaṃ āpajjati.	beating your breast and falling into confusion,
Tassa paṭigh-ānusayo nānuseti.	the underlying tendency to repulsion does not underlie that.
a-dukkham-a-sukhāya vedanāya phuṭṭho	When you experience a pleasant feeling,
samāno tassā vedanāya samudayañca atthaṅgamañca	if you truly understand that feeling’s origin, ending,
assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.	gratification, drawback, and escape,
Tassa avijj-ānusayo nānuseti.	the underlying tendency to ignorance does not underlie that.
So vata, bhikkhave, sukhāya vedanāya rāg-ānusayaṃ pahāya	Mendicants, after giving up the underlying tendency to desire for pleasant feeling,
dukkhāya vedanāya paṭigh-ānusayaṃ paṭivinodetvā	after dispelling the underlying tendency to repulsion towards painful feeling,
a-dukkham-a-sukhāya vedanāya avijj-ānusayaṃ samūhanitvā	after uprooting ignorance in the case of neutral feeling,
avijjaṃ pahāya	after giving up ignorance
vijjaṃ uppādetvā	and giving rise to knowledge,
diṭṭheva dhamme dukkhas-santakaro bhavissatīti—ṭhānametaṃ vijjati.	it’s totally possible to make an end of suffering in the present life.

148.7 (nibbindati: disenchanted with the 6 sets)

Evaṃ passaṃ, bhikkhave, sutavā ariya-sāvako	Seeing this, a learned noble-one’s-disciple
cakkhusmiṃ nibbindati, rūpesu nibbindati,	becomes disenchanted with the eye, sights,
cakkhu-viññāṇe nibbindati, cakkhu-samphasse nibbindati,	eye consciousness, eye contact,
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.
Sotasmiṃ nibbindati, saddesu nibbindati	They become disenchanted with the ear, sounds
sota-viññāṇe nibbindati, sota-samphasse nibbindati,	ear consciousness, ear contact
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.
ghānasmiṃ nibbindati, gandhesu nibbindati,	They become disenchanted with the nose, smells,
ghāna-viññāṇe nibbindati, ghāna-samphasse nibbindati,	nose consciousness, nose contact
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.
jivhāya nibbindati, rasesu nibbindati,	They become disenchanted with the tongue, tastes
jivhā-viññāṇe nibbindati, jivhā-samphasse nibbindati,	tongue consciousness, tongue contact
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.
kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati,	They become disenchanted with the body, touches,
kāya-viññāṇe nibbindati, kāya-samphasse nibbindati,	body consciousness, body contact
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.
manasmiṃ nibbindati, dhammesu nibbindati,	They become disenchanted with the mind, thoughts,
mano-viññāṇe nibbindati, mano-samphasse nibbindati,	mind consciousness, mind contact,
vedanāya nibbindati, taṇhāya nibbindati.	feeling, and craving.

148.8 (Khīṇā jāti: ended [re]birth)

Nibbindaṃ virajjati,	Being disenchanted they become dispassionate.
virāgā vimuccati.	Being dispassionate they’re freed.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When freed, they know ‘it is freed’.
‘Khīṇā jāti,	They understand: ‘Rebirth is ended,
vusitaṃ brahmacariyaṃ,	the spiritual journey has been completed,
kataṃ karaṇīyaṃ,	what had to be done has been done,
nāparaṃ itthattāyā’ti pajānātī”ti.	there is no return to any state of existence.’”

148.9 (conclusion: 60 monks add their names to the Arahant registry)

Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne	And while this discourse was being spoken,
saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	the minds of sixty monks were freed from asinine-inclinations by not grasping.
Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.	(end of sutta)

(end of sutta⏹️)

149 – MN 149 Mahā-saḷāyatanika: The Great Discourse on the Six Sense Fields

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 149	Middle Discourses 149
Mahāsaḷāyatanikasutta	The Great Discourse on the Six Sense Fields
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“mahāsaḷāyatanikaṃ vo, bhikkhave, desessāmi.	“monks, I shall teach you the great discourse on the six sense fields.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:

149.1 - (when you don’t truly know and see the six sense doors)

“Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.	“monks, when you don’t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re aroused by desire for these things.
Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti.	Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati.	And their craving—which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms—grows.
Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti;	Their physical and mental stress,
kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti;	torment,
kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti.	and fever grow.
So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.	And they experience physical and mental suffering.
Sotaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ … pe …	When you don’t truly know and see the ear …
ghānaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ … pe …	nose …
jivhaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ … pe …	tongue …
kāyaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ … pe …	body …
manaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, dhamme, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manoviññāṇaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manosamphassaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, manasmiṃ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.	mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you’re aroused by desire for these things.
Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti.	Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future.
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati.	And their craving—which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms—grows.
Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti;	Their physical and mental stress,
kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti;	torment,
kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti.	and fever grow.
So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.	And they experience physical and mental suffering.

149.2 - (when you truly know and see the six sense doors)

Cakkhuñca kho, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.	When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re not aroused by desire for these things.
Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti.	Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future .
Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati.	And their craving—which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms—is given up.
Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti;	Their physical and mental stress,
kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti;	torment,
kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti.	and fever are given up.
So kāyasukhampi cetosukhampi paṭisaṃvedeti.	And they experience physical and mental pleasure.
Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi;	The view of such a person is right view.
yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo;	Their intention is right intention,
yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo;	their effort is right effort,
yā tathābhūtassa sati sāssa hoti sammāsati;	their remembering is right remembering,
yo tathābhūtassa samādhi svāssa hoti sammāsamādhi.	and their undistractible-lucidity is right undistractible-lucidity.
Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti.	But their actions of body and speech have already been fully purified before.
Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.	So this noble eightfold path is developed to perfection.

149.3 - (when eightfold path perfected, {{__37bp}} also)

Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.	When the noble eightfold path is developed, the following are developed to perfection: the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors.
Tassime dve dhammā yuganandhā vattanti—	And these two qualities proceed in conjunction:
samatho ca vipassanā ca.	serenity and discernment.
So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti.	They completely understand by direct knowledge those things that should be completely understood by direct knowledge.
Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati.	They give up by direct knowledge those things that should be given up by direct knowledge.
Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti.	They develop by direct knowledge those things that should be developed by direct knowledge.
Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.	They realize by direct knowledge those things that should be realized by direct knowledge.

149.4 - (what should be completely understood by direct knowledge?)

Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?	And what are the things that should be completely understood by direct knowledge?
‘Pañcupādānakkhandhā’ tissa vacanīyaṃ,	You should say: ‘The five grasping aggregates.’
seyyathidaṃ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	That is: form, feeling, perception, co-doings, and consciousness.
Ime dhammā abhiññā pariññeyyā.	These are the things that should be completely understood by direct knowledge.

149.5 - (what are the things that should be given up by direct knowledge?)

Katame ca, bhikkhave, dhammā abhiññā pahātabbā?	And what are the things that should be given up by direct knowledge?
Avijjā ca bhavataṇhā ca—	Ignorance and craving for continued existence.
ime dhammā abhiññā pahātabbā.	These are the things that should be given up by direct knowledge.

149.6 - (what are the things that should be developed by direct knowledge?)

Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?	And what are the things that should be developed by direct knowledge?
Samatho ca vipassanā ca—	Serenity and discernment.
ime dhammā abhiññā bhāvetabbā.	These are the things that should be developed by direct knowledge.

149.7 - (what are the things that should be realized by direct knowledge?)

Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?	And what are the things that should be realized by direct knowledge?
Vijjā ca vimutti ca—	Knowledge and freedom.
ime dhammā abhiññā sacchikātabbā.	These are the things that should be realized by direct knowledge.

149.8 - (repeat all of above for all 6 sense doors)

Sotaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ … pe …	When you truly know and see the ear …
ghānaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ … pe …	nose …
jivhaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ … pe …	tongue …
kāyaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ … pe …	body …
manaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, manasmiṃ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.	mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by desire for these things. …
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?
Vijjā ca vimutti ca—
ime dhammā abhiññā sacchikātabbā”ti.	These are the things that should be realized by direct knowledge.”

149.9 – (conclusion: monks satisfied with Buddha’s talk)

Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

150 – MN 150 Nagaravindeyya: With the People of Nagaravinda

	(derived from B. Sujato 2018/12)
Majjhima Nikāya 150	Middle Discourses 150
Nagaravindeyyasutta	With the People of Nagaravinda
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ yena nagaravindaṃ nāma kosalānaṃ brāhmaṇānaṃ gāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Nagaravinda.
Assosuṃ kho nagaravindeyyakā brāhmaṇagahapatikā:	The brahmins and householders of Nagaravinda heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ nagaravindaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Bamboo Gate, together with a large Saṅgha of monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca:	Then the brahmins and householders of Nagaravinda went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them:

150.1 - (What ascetics and brahmins don’t deserve respect?)

“Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	“Householders, if wanderers who follow another path were to ask you:
‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti?	‘What kind of ascetic or brahmin doesn’t deserve honor, respect, reverence, and veneration?’
Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:

150.1.1 - (those not free of {{__3am}})

‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.

‘There are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration.

150.1.2 - (why? Because we’re not free of 3am, they’re no better than us)

Taṃ kissa hetu?	Why is that?
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ.	Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.	That’s why they don’t deserve honor, respect, reverence, and veneration.

150.1.3 - (repeat for all 6 sense doors)

Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu …	There are ascetics and brahmins who are not free of greed, hate, and delusion for sounds known by the ear …
ghānaviññeyyesu gandhesu …	smells known by the nose …
jivhāviññeyyesu rasesu …	tastes known by the tongue…
kāyaviññeyyesu phoṭṭhabbesu …	touches known by the body …
manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā.	thoughts known by the mind, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration.
Taṃ kissa hetu?	Why is that?
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ.	Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us.
Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti.	That’s why they don’t deserve honor, respect, reverence, and veneration.’
Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.	When questioned by wanderers who follow other paths, that’s how you should answer them.

150.2 - (What ascetics and brahmins deserve respect?)

Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	If wanderers who follow other paths were to ask you:
‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti?	‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’

150.2.1 - (those free of {{__3am}})

Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:
‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.	‘There are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.

150.2.2 - (why? Because we’re not free of 3am, they’re better than us)

Taṃ kissa hetu?	Why is that?
Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ.	Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.	That’s why they deserve honor, respect, reverence, and veneration.

150.2.3 - (repeat for all 6 sense doors)

Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu …	There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear …
ghānaviññeyyesu gandhesu …	smells known by the nose …
jivhāviññeyyesu rasesu …	tastes known by the tongue …
kāyaviññeyyesu phoṭṭhabbesu …	touches known by the body …
manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā.	thoughts known by the mind, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration.
Taṃ kissa hetu?	Why is that?
Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ.	Because we ourselves are not free of these things, but we see that they have a higher good conduct than us.
Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti.	That’s why they deserve honor, respect, reverence, and veneration.
Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.	When questioned by wanderers who follow other paths, that’s how you should answer them.

150.3 - (What evidence and reason for those who deserve respect?)

Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ:	If wanderers who follow other paths were to ask you:
‘ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha?	‘But what reasons and evidence do you have regarding those venerables that justifies saying:
Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti?	‘Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them’?
Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha:	You should answer them:

150.3.1 - (because they frequent remote areas that don’t have tempting stimuli through 6 sense doors)

‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti.	‘It’s because those venerables frequent remote lodgings in the wilderness and the forest.
Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ.	In such places there are no sights known by the eye to see and enjoy. there are no sounds known by the ear to hear and enjoy, no odors known by the nose to smell and enjoy, no flavors known by the tongue to taste and enjoy, and no touches known by the body to feel and enjoy.
Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṃ evaṃ vadema—	These are the reasons and evidence that you have regarding those venerables that justifies saying:

150.3.2 - (‘Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them.’)

addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti.	‘Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them.’
Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.	When questioned by wanderers who follow other paths, that’s how you should answer them.”

150.4 – (conclusion: brahmins and householders become lay followers)

Evaṃ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ:	When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

(end of sutta⏹️)

151 – MN 151 Piṇḍa-pāta-pāri-suddhi: Almsfood purification

(2023 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-suj}})

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca:	Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed and sat down to one side. The Buddha said to him:

151.1 – (suññata: emptiness️)

“Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto.	“Sāriputta, your faculties are so very clear, and your complexion is pure and bright.
Katamena kho tvaṃ, sāriputta, vihārena etarahi bahulaṃ viharasī”ti?	What kind of meditation are you usually practicing these days?”

151.1.2 – (sariputta usually does suññatā)

“Suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī”ti.	“Sir, these days I usually practice the meditation on emptiness.”
“Sādhu sādhu, sāriputta.	“Good, good, Sāriputta!
Mahāpurisavihārena kira tvaṃ, sāriputta, etarahi bahulaṃ viharasi.	It seems you usually practice the meditation of a great man.
Mahāpurisavihāro eso, sāriputta, yadidaṃ—	For emptiness is the meditation of a great man.
suññatā.
Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya:	Now, a monk might wish:
‘suññatāvihārena bahulaṃ vihareyyan’ti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	‘May I usually practice the meditation on emptiness.’ So they should reflect:
‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti?	‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sights known by the eye?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ.	there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful Dharmas.

151.1.3 – (paccavekkhamāno is related to upekkha, pīti + pamojja launch 7sb sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.2 - ({{__3am}}: unskillful roots)

({{__3am}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha sotaviññeyyesu saddesu … pe …	‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sounds known by the ear …
ghānaviññeyyesu gandhesu …	smells known by the nose …
jivhāviññeyyesu rasesu …	tastes known by the tongue …
kāyaviññeyyesu phoṭṭhabbesu …	touches known by the body …
manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti?	thoughts known by the mind?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ.	there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful Dharmas.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.3 – ({{__5kg}}: cords of sensual pleasure)

({{__5kg}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘pahīnā nu kho me pañca kāmaguṇā’ti?	‘Have I given up the five kinds of sensual stimulation?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘appahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ kāmaguṇānaṃ pahānāya vāyamitabbaṃ.	they have not given them up, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘pahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have given them up, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.4 - ({{__5niv}}: hindrances)

({{__5niv}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘pahīnā nu kho me pañca nīvaraṇā’ti?	‘Have I given up the five hindrances?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ nīvaraṇānaṃ pahānāya vāyamitabbaṃ.	they have not given them up, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have given them up, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.5 – ({{__5uk}}: clinging aggregates)

({{__5uk}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘pariññātā nu kho me pañcupādānakkhandhā’ti?	‘Have I completely understood the five grasping aggregates?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṃ upādānakkhandhānaṃ pariññāya vāyamitabbaṃ.	they have not completely understood them, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have completely understood them, they should meditate with rapture and joy, training day and night in skillful Dharmas.

(sections 6-12 are the 7 Buddha wings of Dharma, {{__37bp}})

({{__37bp}})

151.6 – ({{__4sp}}: satipaṭṭhāna)

({{__4sp}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘bhāvitā nu kho me cattāro satipaṭṭhānā’ti?	‘Have I developed the four kinds of remembering meditation?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘abhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ satipaṭṭhānānaṃ bhāvanāya vāyamitabbaṃ.	they haven’t developed them, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘bhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have developed them, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.7 – ({{__4pd}}: 4 exertions)

({{__4pd}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘bhāvitā nu kho me cattāro sammappadhānā’ti?	‘Have I developed the four right efforts …
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘abhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ sammappadhānānaṃ bhāvanāya vāyamitabbaṃ.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘bhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

151.8 - ({{__4ip}}: bases of power)

({{__4ip}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:
‘bhāvitā nu kho me cattāro iddhipādā’ti?	the four bases of psychic power …
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘abhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā catunnaṃ iddhipādānaṃ bhāvanāya vāyamitabbaṃ.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘bhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

151.9 - ({{__5ind}}: faculties️)

({{__5ind}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:
‘bhāvitāni nu kho me pañcindriyānī’ti?	the five faculties …
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ indriyānaṃ bhāvanāya vāyamitabbaṃ.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

151.10 – ({{__5bal}}: powers️)

({{__5bal}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:
‘bhāvitāni nu kho me pañca balānī’ti?	the five powers …
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘abhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ balānaṃ bhāvanāya vāyamitabbaṃ.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘bhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

151.11 – ({{__7sb}}: awakening factors)

({{__7sb}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:
‘bhāvitā nu kho me satta bojjhaṅgā’ti?	the seven awakening factors …
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘abhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ bhāvanāya vāyamitabbaṃ.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:
‘bhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

151.12 – ({{__8aam}}: noble eightfold path)

({{__8aam}})

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:
‘bhāvito nu kho me ariyo aṭṭhaṅgiko maggo’ti?	the noble eightfold path?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṃ.	they haven’t developed it, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘bhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have developed it, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.13 - (samatha & vipassana)

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘bhāvitā nu kho me samatho ca vipassanā cā’ti?	‘Have I developed serenity and discernment?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ.	they haven’t developed them, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have developed them, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.14 - (vijjā ca vimutti)

Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ:	Furthermore, a monk should reflect:
‘sacchikatā nu kho me vijjā ca vimutti cā’ti?	‘Have I realized knowledge and freedom?’
Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	Suppose that, upon checking, a monk knows that
‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṃ.	they haven’t realized them, they should make an effort to do so.

(paccavekkhamāno is related to upekkha, pīti + pamojja launch {{__7sb}} sequence into jhāna)

Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti:	But suppose that, upon checking, a monk knows that
‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.	they have realized them, they should meditate with rapture and joy, training day and night in skillful Dharmas.

151.15 - (conclusion)

Ye hi keci, sāriputta, atītamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhesuṃ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhesuṃ.	Whether in the past, future, or present, all those who purify their alms-food do so by continually checking in this way.
Yepi hi keci, sāriputta, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessanti.
Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhenti.
Tasmātiha, sāriputta, ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessāmā’ti—	So, Sāriputta, you should all train like this: ‘We shall purify our alms-food by continually checking.’”
evañhi vo, sāriputta, sikkhitabban”ti.
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Sāriputta was happy with what the Buddha said.

(end of sutta⏹️)

152 - MN 152: Indriya-­bhāva­nā

.

(2022 {{__sp-fluent}} translation by {{__b-frn}} derived from {{__b-suj}})

MN 152 Indriyabhāvanāsutta	MN 152 The Development of the Faculties	tt
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ viharati suveḷuvane.	At one time the Buddha was staying near Kajaṅgalā in a bamboo grove.
Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him:

152.0 - (brahman Pārāsariya teaching of indriya bhāvana ridiculed )

“deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?	“Uttara, does Pārāsariya teach his disciples the development of the faculties?”
“Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.	“He does, Master Gotama.”
“Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti?	“But how does he teach it?”

152.0.1 – (if not seeing visible objects and not hearing sounds is indriya bhāvana)

“Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti—	“Master Gotama, it’s when the eye sees no sight and the ear hears no sound.
evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti.	That’s how Pārāsariya teaches his disciples the development of the faculties.”

152.0.2 – (then blind and deaf have developed faculties)

“Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati;	“In that case, Uttara, a blind person and a deaf person will have developed faculties
yathā pārāsiviyassa brāhmaṇassa vacanaṃ.	according to what Pārāsariya says.
Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī”ti.	For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.”
Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When he said this, Uttara sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.

(Instead of 3 types of vedana following contact, we have 3 mental reactions using manāpa/agreable, disagreable, or both)

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:	Knowing this, the Buddha addressed Venerable Ānanda:
“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.	“Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the noble one.”
“Etassa, bhagavā, kālo; etassa, sugata, kālo	“Now is the time, Blessed One! Now is the time, Holy One.
yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha teach the supreme development of the faculties in the training of the noble one. The monks will listen and remember it.”
“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Ānanda, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Bhagavā etadavoca:	The Buddha said this:

152.1 - (1st type: unexcelled development of faculties → upekkha vipassana established immediately)

“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti?

“And how, Ānanda, is there the supreme development of the faculties in the training of the noble one?

152.1.1 – (eye and forms ↔ simile: how fast strong man can blink)

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya;	It’s like how a person with good sight might open their eyes then shut them; or might shut their eyes then open them.
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.	In the training of the noble one this is called the supreme development of the faculties regarding sights known by the eye.

152.1.2 – (ear and sounds ↔ simile: quickly snapping fingers)

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk hears a sound with their ears, liking, disliking, and both liking and disliking come up in them.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ pahareyya;	It’s like how a strong person can effortlessly snap their fingers.
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.	In the training of the noble one this is called the supreme development of the faculties regarding sounds known by the ear.

152.1.3 – (nose and smells ↔ simile: drop of water rolling off lotus leaf)

Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk smells an odor with their nose, liking, disliking, and both liking and disliking come up in them.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti;	It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there.
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.	In the training of the noble one this is called the supreme development of the faculties regarding smells known by the nose.

152.1.4 – (tongue and taste ↔ simile: spit saliva out)

Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya;	It’s like how a strong person who’s formed a glob of spit on the tip of their tongue could easily spit it out.
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.	In the training of the noble one this is called the supreme development of the faculties regarding tastes known by the tongue.

152.1.5 – (body and sensations ↔ simile: strong man flex arm muscle)

Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk feels a touch with their body, liking, disliking, and both liking and disliking come up in them.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya;	It’s like how a strong person can extend or contract their arm.
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.	In the training of the noble one this is called the supreme development of the faculties regarding touches known by the body.

152.1.6 – (mind and dhamma ↔ simile: water drops fall on to pan heated all day)

Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	Furthermore, when a monk knows a thought with their mind, liking, disliking, and both liking and disliking come up in them.
So evaṃ pajānāti:	They understand:
‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ.	‘Liking, disliking, and both liking and disliking have come up in me.
Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ.	That’s conditioned, coarse, and dependently originated.
Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ—	But this is peaceful and sublime, namely
upekkhā’ti.	equanimous-observation.’
Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati;	Then the liking, disliking, and both liking and disliking that came up in them cease,
upekkhā saṇṭhāti.	and equanimous-observation becomes stabilized.
Seyyathāpi, ānanda, balavā puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya.	It’s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day.
Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya;	The drops would be slow to fall, but they’d quickly dry up and evaporate.
evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti—	Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimous-observation becomes stabilized.
ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu.	In the training of the noble one this is called the supreme development of the faculties regarding thoughts known by the mind.
Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.	That’s how there is the supreme development of the faculties in the training of the noble one.

152.2 - (2nd type: ‘trainee’ = at least a stream enterer)

Kathañcānanda, sekho hoti pāṭipado?

And how are they a practicing trainee, [a noble one who is not yet an Arahant]?

152.2.1 – (horror and disgust correspond to domanassa not ceasing until second jhāna)

Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.	They are horrified, repelled, and disgusted by [their reaction because it is stained by greed, aversion, and delusion, and they yearn for the future when they’ve cut off the three poisons].
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 uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them.
So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati.	They are horrified, repelled, and disgusted by [their reaction because it is stained by greed, aversion, and delusion, and they yearn for the future when they’ve cut off the three poisons].
Evaṃ kho, ānanda, sekho hoti pāṭipado.	That’s how they are a practicing trainee, [a noble one who is not yet an Arahant].

152.3 - (3rd type: noble one with developed faculties)

(see {{__5abiℹ️}})

Kathañcānanda, ariyo hoti bhāvitindriyo?	And how are they a noble one with developed faculties?
Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When a monk sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them.

152.3.1 – (perceiving the unrepulsive in the repulsive → pervade with metta, or dhatu meditation)

So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the unrepulsive in the repulsive,’ then they live like that.

152.3.2 – ( )

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the repulsive in the unrepulsive,’ then they live like that.

152.3.3 – ( )

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the unrepulsive in the repulsive and the unrepulsive,’ then they live like that.

152.3.4 – ( )

Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

If they wish: ‘May I live perceiving the repulsive in the unrepulsive and the repulsive,’ then they live like that.

152.3.5 – ( )

Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

If they wish: ‘May I live equanimously-observing, rememberful [of the Dharma] and lucidly-discerning, rejecting both the repulsive and the unrepulsive,’ then they live like that.

(same procedure for all 6 sense doors)

Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā … pe …	When they hear a sound with their ear …
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 uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ.	When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them.
So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive,’ then they live like that.
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive,’ then they live like that.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the unrepulsive in the repulsive and the unrepulsive,’ then they live like that.
Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I live perceiving the repulsive in the unrepulsive and the repulsive,’ then they live like that.
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.	If they wish: ‘May I live equanimously-observing, rememberful [of the Dharma] and lucidly-discerning, rejecting both the repulsive and the unrepulsive,’ then they live like that.
Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.	That’s how they are a noble one with developed faculties.

152.4 – (conclusion)

Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo.	So, Ānanda, I have taught the supreme development of the faculties in the training of the noble one, I have taught the practicing trainee, and I have taught the noble one of developed faculties.
Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.	Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples.

152.4.1 – (here is a tree… always practice jhāna)

Etāni, ānanda, rukkhamūlāni,	Over there are the roots of trees;
etāni suññāgārāni,	over there, empty dwellings.
jhāyathānanda,	Practice jhāna, Ānanda.
mā pamādattha,	Don't be heedless.
mā pacchā vippaṭisārino ahuvattha.	Don't later fall into regret.
Ayaṃ vo amhākaṃ anusāsanī”ti.	This is our message to you all."
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

(end of sutta⏹️)

The Middle Discourses is completed.

majjhimanikāyo samatto.

The Middle Discourses is completed.

152.100 – commentary

{{__Ps 3.2}} section 17. says paṭikūle perception means do asubha or anicca
For ap-paṭikūle perception, is to pervade with metta or do dhatu meditation
{{__AN 5.144}} says the different perceptions are to counter provocation of greed, hate, and delusion JavaScript for Custom Sidebar Collapse Functionality