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?)